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1
Buck, Peter Henry. „Medicine amongst the Maoris in ancient and modern times a thesis for the degree of Doctor of Medicine (N.Z.) /“. Wellington, N.Z. : New Zealand Electronic Text Centre, 2007. http://www.nzetc.org/tm/scholarly/tei-CouNouv.html.
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Thesis (Ph. D.)--University of New Zealand, 1910."Abound" is the pseudonym of Sir Peter Buck. Photocopied material. Title from title screen (viewed on 19 June 2009). Creation of machine-readable version: Planman Technologies. Conversion to TEI.2-conformant markup: Planman Technologies. Creation of digital images: Planman Technologies. Originally published in print: University of New Zealand, 1910.
2
Hudson, Maui. „He matatika Māori Maori and ethical review in health research : a thesis submitted in partial fulfilment of the degree of Masters of Health Science, Auckland University of Technology, 2004“. Full thesis. Abstract, 2004.
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3
Gagné, Natacha. „Maori identities and visions : politics of everyday life in Auckland, New Zealand“. Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84994.
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Indigenous peoples around the world have been involved, especially since the 1970s, in nationalist or sovereigntist movements, as well as in struggles for decolonization, self-determination, and recognition of their rights. Maaori of Aotearoa/New Zealand are engaged in just such processes and, particularly since the 1960s and 1970s, as part of the Maaori "cultural renaissance". Since about 70% of Maaori live in urban areas, cities---Auckland in particular---have become important sites of affirmation and struggle. This study, which falls within the field of urban anthropology, is an investigation of what being Maaori today means and how it is experienced, in particular in the city. The sense of place of Maaori living in Auckland and the appropriation of space in the urban context are important dimensions of this study. It explores the complexity of Maaori relationships to the urban milieu, which is often perceived as an alien and colonized site; the ways they create places and spaces for themselves; and the ongoing struggles to (re)affirm Maaori identities and cultural aspects considered important elements of these identities. The focus of this research is on everyday life and "ordinary" Maaori (in contrast to elites). It reveals the significance and importance to Maaori affirmation and resistance of the extended family and certain types of "city houses" which are based on "traditional" marae (Maaori traditional meeting places) principles. In contrast to many studies that have stressed the assimilation pressures of the urban milieu and global forces on indigenous societies, this research underlines processes of (re)affirmation. It shows how indigenous visions, and ways of being are maintained and even strengthened through changes and openness to the larger society. Coming to understand these processes also led to the exploration of Maaori realms of interpretation or figured worlds, the heteroglossic and complex ways people engage in or rel
4
McFarlane, Turi R. „The contribution of taewa (Maori potato) production to Maori sustainable development a dissertation submitted in partial fulfilment of the requirements for the degree of Master of Applied Science in international rural development at Lincoln University /“. Diss., [Lincoln, N.Z.] : Lincoln University, 2007. http://hdl.handle.net/10182/306.
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5
Raerino, Kimiora. „He tirohanga a Ngāti Awa uri taone mo ngā ahuatanga Māori an urban Ngāti Awa perspective on identity and culture : a thesis submitted to the Auckland University of Technology in partial fulfilment of the requirements for the degree Master of Arts, 2007“. Click here to access this resource online, 2007. http://hdl.handle.net/10292/423.
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Thesis (MA--Maori Development) -- AUT University, 2007.Includes bibliographical references. Also held in print (v, 105 leaves : col. ill. ; 30 cm.) in the Archive at the City Campus (T 305.899442 RAE)
6
Moon, Paul. „The application of modernisation theory to phases in Maori development since 1800 a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in Maori Development, at Te Ara Poutama, Faculty of Maori Development, Auckland University of Technology, 2004 /“. Full thesis. Abstract, 2004.
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7
Williams, Joseph Victor. „Te Mana Motuhake Me Te Iwi Maori : indigineous self determination“. Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/27767.
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Maria Maori Motuhake or Maori self determination is developing into one of the most pressing political and legal issues in modern New Zealand. The Maori struggle for recognition of that right is a long one. It began with contact with British colonisers, and has continued in different forms throughout New Zealand's history. The following thesis suggests that that struggle is one which the Maori share with Indigenous peoples throughout the world. The recognition in law of Mana Maori Motuhake in New Zealand will come from an understanding, by both Maori and Pakeha, of the international nature of that struggle.
Accordingly the essential purpose of this thesis is to put the issue of Maori rights into an international and colonial perspective. In Part I, the question of Indigenous self determination is discussed in the context of historical and contemporary developments in international law. It is concluded firstly that there is room for the proposition that a right of Indigenous self determination can be drawn from the current state of international law. Secondly, it is argued that recent developments in the United Nations suggest positive recognition of that right will occur in the near future.
In Part II, the development of colonial law in the United States, Canada and New Zealand add a further dimension to this international perspective. In this part parallel developments in the three countries are highlighted to prove the 'indivisibility' of colonialism, and the inexorable development in modern law toward recognition of the 'colonial paradigm'- Native title and Native sovereignty.Law, Peter A. Allard School of
Graduate
8
Mitchell, Moana Erika. „"All we got to see were factories." : scoping Maori transitions from secondary school : a thesis submitted to the Victoria University of Wellington in partial fulfilment of the requirements for the degree of Master of Arts in Education /“. ResearchArchive@Victoria e-Thesis, 2009. http://hdl.handle.net/10063/1244.
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9
Broughton, John, und n/a. „Oranga niho : a review of Maori oral health service provision utilising a kaupapa maori methodology“. University of Otago. Dunedin School of Medicine, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070404.165406.
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The goal of this study was to review Maori oral health services utilising a kaupapa Maori framework.
The aims of the study were to identify the issues in the development, implementation and operation of Maori dental health services within each of the three types of Maori health providers (mainstream, iwi-based, partnership). The three Maori oral health services are: (i) Te Whare Kaitiaki, University of Otago Dental School, Dunedin. (ii) Te atiawa Dental Service, New Plymouth. (iii) Tipu Ora Dental Service, in partnership with the School Dental Service, Lakeland Health, Rotorua.
Method: A literature review of kaupapa Maori research was undertaken to provide the Maori framework under which this study was conducted. The kaupapa Maori methodology utilised the following criteria: (i) Rangatiratanga: The assertion of Maori leadership; (ii) Whakakotahitanga: A holistic approach incorporating Te Whare Tapa Wha; (iii) Whakapapa: The origins and development of oranga niho; (iv) Whakawhanuitanga: Recognising and catering for the diverse needs of Maori; (iv) Whanaungatanga: Culturally appropriate forms of relationship management; (v) Maramatanga: Raising Maori awareness, health promotion and education; and (vi) Whakapakiri: Recognising the need to the build capacity of Maori health providers.
Ethical approval was granted by the Otago, Bay of Plenty and Taranaki Ethics Committees to undertake interviews and focus groups with Maori oral health providers in Dunedin, Rotorua and New Plymouth. Information was also sought from advisors and policy analysts within the Ministry of Health. A valuable source of information was hui korero (speeches and/or discussion at Maori conferences). An extensive literature was undertaken including an historical search of material from private archives and the now defunct Maori Health Commission.
Results: An appropriate kaupapa Maori methodology was developed which provided a Maori framework to collate, describe, organise and present the information on Maori oral health.
In te ao tawhito (the pre-European world of the Maori) there was very little if any dental decay. In te ao hou (the contemporary world of the Maori) Maori do not enjoy the same oral health status as non-Maori across all age groups. The reasons for this health disparity are multifactorial but include the social determinants of health, life style factors and the under-utilisation of health services. In order to address the disparities in Maori oral health, Maori providers have been very eager to establish kaupapa Maori oral health services. The barriers to the development, implementation, and operation of a kaupapa Maori oral health service are many and varied and include access to funding, and racism. Maori health providers have overcome the barriers through two strategies: firstly, the establishment of relationships within both the health sector and the Maori community; and secondly, through their passion and commitment to oranga niho mo te iwi Maori (oral health for all Maori). The outcome of this review will contribute to Maori health gain through the recognition of appropriate models and strategies which can be utilised for the future advancement of Maori oral health services, and hence to an improvement in Maori oral health status.
Conclusion: This review of Maori oral health services has found that there are oral health disparities between Maori and non-Maori New Zealanders. In an effort to overcome these disparities Maori have sought to provide kaupapa Maori oral health services. Whilst there is a diversity in the provision of Maori oral health services, kaupapa Maori services have been developed that are appropriate, effective, accessible and affordable. They must have the opportunity to flourish.
10
Soutar, Monty. „Ngāti Porou leadership : Rāpata Wahawaha and the politics of conflict : "Kei te ora nei hoki tātou, me tō tātou whenua" /“. Online version, 2000. http://bibpurl.oclc.org/web/20809.
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11
Wilkes, Annette Marie. „Between people and things: understanding violence and theft in early New Zealand transactions“. Thesis, University of Canterbury. School of Social and Political Sciences, 2013. http://hdl.handle.net/10092/8706.
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In this thesis some Māori-Māori and Māori-European transactions in pre-colonial New Zealand are examined in detail to establish why physical violence resulted although violence had not been the intention. A methodology adapted from those developed by Brass (1997) and Wilson (2008) for investigating violence has been used. The aim was to identify who were the social actors at key turning points in the sequences, what initiated the sequences and what eventually caused them to stop. Thus the focus of the analysis was to find which motivating factors influenced the actors’ decision making and caused the situations to evolve in the way they did. Using archival material, sailor and missionary journals, indigenous narratives, oral literature, genealogical and artifact records both Māori and European ways of ‘seeing’ and ‘knowing’ the world have been compared for evidence that ontological disjunction may have been a source of poor decision making. Competing notions of what constitutes theft are explored as one aspect of such disjunctions, because in all the transactions the initiating circumstance involved an action that could have been perceived as theft. Yet in addition to being a source of misunderstanding in the local cases described, theft is also shown to interfere with the social relationships of individuals and groups, diminishing their self-esteem and affecting their mana. It is this component of decision-making that is shown to have been crucial in provoking violence in all the New Zealand cases described. In turn the relationships between mana, honour and theft have been linked to contemporary records about the character and personality characteristics of the social actors who have been implicated in the violent actions. This suggests that Anton Blok’s notion of “Honour and Violence” applies cross-culturally, and equally, to early New Zealand as it does to the Northern Hemisphere examples he has used, and that further cross-cultural investigations of this connection may “allow us to reach some measure of transcultural understanding” (2001: 11). Furthermore, the results of this study also strongly suggest that preventing physical violence, promoting and negotiating peace require that mana and honour should be acknowledged.
12
Henare, Mark Tane Arnold. „Nau te rourou, naku te rourou (your basket and my basket) : reflections of sameness and difference in Aotearoa-New Zealand and Hawai'i“. Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609369.
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13
Woodard, Wiremu. „Entering the void exploring the relationship between the experience of colonisation and the experience of self for indigenous peoples of Aotearoa and the implications for clinical practice : a dissertation submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of Health Science (MHSc), 2008“. Abstract. Full dissertation, 2008.
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14
Johnson, Jay T. „Biculturalism, resource management and indigenous self-determination“. Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=765033411&SrchMode=1&sid=2&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233353190&clientId=23440.
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15
Ruwhiu, Diane, und n/a. „The sleeping Taniwha : exploring the practical utility of kaupapa Maori in firm performance“. University of Otago. Department of Management, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090810.161823.
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This thesis takes the position that firm performance is derived from the value embodied by combinations of distinct socio-cultural resources and capabilities. In particular, this thesis explores practice in the context of Maori business to understand the mutual influences between economic exchange and social-cultural structures in terms of achieving improved firm performance. I begin by suggesting that much of the knowledge development and community practice in organisational analysis is subsumed within a Kuhnian conventionalism, which is not useful to gaining a deeper understanding of firm performance. I argue that what is required is an approach that emphasises the contextual development of society and organisation (embodied by social and cultural relations).
This brings to the fore the pragmatist epistemology of practical knowledge, an approach to research and analysis of organisations that is at the heart of this research. Practical knowledge connects to the pragmatic orientation of Indigenous logics in this instance kaupapa Maori, which draws us to a perspective of knowledge that is experiential, contextual, diverse and inclusive. The effectiveness of a practical knowledge perspective by means of its pragmatic epistemology allows us to understand Maori businesses operating within a distinctive frame of socio-economic rationality providing a broader utility leading to culturally constituted forms of practice. It was through this lens that I engaged with the proposition regarding firm performance prompting us to look at the field of leadership (habitus), exchange (inter-capital exchange) and relationships (field) in particular.
A major emphasis was a search for an appropriate method that would provide an avenue of authentic engagement with the cultural context embodied by kaupapa Maori. In terms of empirical investigation this thesis advances the utility of narrative as an expository technique and interpretive device that accords full recognition of Maori socio-cultural systems of relationships, historic circumstances and current practices. Conducted over three years (December 2004 and June 2006), the fieldwork component involved multiple strands of narrative in the form of dialogue, stories,metaphors, documentation and experiences of myself, other individuals and Maori economic development hui, or gathering.
A key finding of this thesis is that kaupapa Maori as expressed through business practice offers a practical utility in relation to the capability of and potential outcomes for improved firm performance. I argue that there are unique characteristics of Maori business practice, which are grounded in the epistemological stance of kaupapa Maori in combination with Western philosophies and techniques of organisation that contribute to the performance of Maori businesses. In addition, I argue that it offers a view of the organisation as something beyond a disembodied system of market exchange and recognises the embeddedness of social processes in each culture will bring specific cultural nuances to the formulation of what constitutes organisational success. Finally, I suggest that kaupapa Maori research, grounded by the epistemological and ontological assumptions of an Indigenous paradigm provides opportunities for gaining greater insight into the dynamics of organisation and management research.
16
Doherty, William. „Mātauranga Tūhoe : the centrality of mātauranga-a-iwi to Māori education /“. e-Thesis University of Auckland, 2009. http://hdl.handle.net/2292/5639.
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Thesis (PhD--Education)--University of Auckland, 2009."A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Education, University of Auckland, New Zealand, August 2009." Includes bibliographical references.
17
Hood, David James, und n/a. „A social history of archaeology in New Zealand“. University of Otago. Department of Anthropology, 1996. http://adt.otago.ac.nz./public/adt-NZDU20070530.152806.
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Consideration of the degree to which social factors have influenced the development of archaeology has become a recent focus of interest among archaeologists; however little work has been done on determining the relationship of social factors to archaeology in new Zealand. The aim of this thesis is to consider whether archaeologists were influenced by the surrounding New Zealand society between the years 1840 and 1954 and if so, in what manner were they influenced. In particular, consideration is given to how the social background of New Zealand archaeology compared with the social influences of British archaeology compared with the social influence of British archaeology of the time.
For the purposes of the study the term archaeologist applies to all those who investigated or recovered in situ archaeological material. Lists of archaeologists of the day were compiled from journals, newspaper articles, and unpublished sources. From these lists the social background of those engaging in archaeology was reconstructed.
Developments in archaeology theory and methodology were also examined, not only to determine the manner in which they effected the practise of archaeology, but also to determine the source of those developments, and the reasons for their adoption.
The wider social context was also examined to determine the degree to which archaeology reflected certain factors in New Zealand society, not simply in the manner in which archaeology was carried out, but also in the reasons for which research was conducted.
This study demonstrates that though the discipline, and in particular the power, was concentrated among urban professionals, the social spread of those engaging in archaeology was wide. This was particularly the case between the turn of the century and the Second World War, when archaeologists with a tertiary background were in a minority.
Archaeologists were influenced both from inside and outside the field, the degree of influence being determined by individual factors.
As archaeologists were a part of society, so too was society part of archaeological practice. In the manner in which archaeology was conducted the influence of societal attitudes towards women and Maori can be seen.
18
McNeill, Hinematau. „Te hau ora o ngā kaumatua o Tuhoe a study of Tuhoe kaumatua mental wellness : a thesis submitted to the Auckland University of Technology in fulfilment of the degree of Doctor of Philosophy, 2005“. Full thesis. Abstract, 2005.
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19
O'Connor, Tony. „Governing bodies : a Māori healing tradition in a bicultural state /“. e-Thesis University of Auckland, 2007. http://hdl.handle.net/2292/2327.
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20
Pan, Sobandith. „Employment and earnings gaps the disparity in labour market outcomes in New Zealand and the U.S. : a dissertation submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of Business, 2008“. Abstract. Full dissertation, 2008.
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21
Paenga, Maria Dawn Te Ahu. „Te Māoritanga wellbeing and identity : Kapa Haka as a vehicle for Māori health promotion : a dissertation submitted to Te Wānanga Aronui o Tamaki Makau Rau, AUT University in partial fulfilment of the requirements for the degree of Master of Health Science (MHSc), 2008“. Abstract Full dissertation, 2008.
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Dissertation (MHSc--Health Science) -- AUT University, 2008.Includes bibliographical references. Also held in print (xi, 132 leaves : col. ill. ; 30 cm.) in North Shore Campus Theses Collection (T 362.108999442 PAE)
22
Martin, Frances. „Te mannaakitanga i roto i ngā ahumahi Tāpoi the interpretation of manaakitanga from a Māori tourism supplier perspective : a thesis submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of International Hospitality Management, October 2008“. Click here to access this resource online, 2008. http://hdl.handle.net/10292/487.
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23
Grant, Susannah, und n/a. „God�s governor : George Grey and racial amalgamation in New Zealand 1845-1853“. University of Otago. Department of History, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070427.112933.
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The legend of Governor Grey is a major feature of nineteenth century New Zealand historiography. This thesis seeks to understand Grey as a real person. Acknowledging the past as a strange and foreign place, it argues that Grey (and previous interpretations of him) can only be understood in context. The intellectual milieu of liberal Anglicanism and Victorian structures of imperial authority are crucial to understanding Grey�s policies of racial amalgamation.
Focusing on Grey�s first governorship of New Zealand, 1845 - 1853, this thesis begins by exploring the imperial networks within which he operated. The members of Grey�s web gathered and shared information to further a range of different agendas - scientific, humanitarian, and political. Grey�s main focus was native civilisation. His ideas about race were informed by liberal Anglican theology, scientific investigation and personal experience. Grey believed in the unity and improvability of all mankind. His mission as governor was to elevate natives to a state of true equality with Europeans so that all could progress together still further up the scale of civilisation. This model formed the basis of Grey�s 1840 plan for civilising native peoples, in which he proposed a range of measures to promote racial amalgamation in Australia.
Between 1845 and 1853 Grey implemented those measures in New Zealand. He used military force and British law to establish peace and enforce Crown authority. He used economic policies to encourage Maori integration in the colonial economy. He built schools and hospitals and enacted legislation to encourage the best features of British culture and limit the effects of its worst. He also augmented his power and encouraged amalgamation through personal relationships, official reports and the structures of colonial authority.
Grey was driven by complex, sometimes contradictory motives including personal gain, economic imperatives and political pressures. His policies have had ongoing, often devastating effects, on Maori and on race relations in New Zealand. This thesis brings to light the ideas and attitudes which formed them. Grey understood himself as a Christian governor ordained to civilise Maori and join them with British settlers in accordance with God�s divine plan for improving humankind.
24
Matthews, Nathan W., und n/a. „"He kura Maori, he kura hahi, he kura katorika, he kura motuhake mo te iwi." Hato Paora College : a model of Maori Catholic education“. University of Otago. Te Tumu - School of Maori, Pacific and Indigenous Studies, 2007. http://adt.otago.ac.nz./public/adt-NZDU20070921.134919.
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Church initiated and operated Maori secondary boarding schools have existed in Aotearoa in various forms since the arrival of the missionaries in the early 19th century. Since their inception, they have contributed significantly to the development of Maori society, particularly in the production of dynamic Maori leaders who have had a compelling influence on their communities, wider Maori society and in some instances on the nation state. This thesis will examine the Society of Mary�s establishment of Hato Paora College, Feilding, as an example of a Maori Catholic secondary boarding school.
The first part contains four general chapters that provide relevant background information to the establishment of Hato Paora. The first identifies key aspects of a Maori Catholic world view and Maori Catholicism. Chapter two traces the arrival, and subsequent development, of the Catholic Church in New Zealand as a mission to Maori. The next chapter looks more specifically at the history of the Society of Mary in New Zealand and the development of the Diocese of Wellington, particularly their Maori missions, under their authority. Finally, Chapter four chronicles the situation of Maori within the New Zealand education system since its inception.
Part two of this thesis contains eight chapters that present a detailed case study of Hato Paora. The exploration of the type of educational environment provided by Hato Paora College begins in Chapter six with the examination of its foundation. Chapters seven and eight look at the philosophies and administration of each of the six rectors. The two succeeding chapters describe the defining characteristics of the school, its Maori character and its Catholic character. Chapter eleven evaluates how this school has influenced the boys who attended, using interviews with a representative sampling of old boys. Chapter twelve concerns the relationships that the College early established with the Maori communities that it belongs to.
In the final chapter, a model will be presented as a plan for the future of the school. This philosophical model attempts to provide a guide for Hato Paora, using Kaupapa Maori theory as the basic framework, while still retaining the ideals and philosophies of the College�s Marist founders.
25
O'Connor, Peter J., und n/a. „Reflection and Refraction: The Dimpled Mirror of Process Drama: How Process Drama Assists People to Reflect on Their Attitudes and Behaviours Associated with Mental Illness“. Griffith University. School of Vocational, Technology and Arts Education, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20031210.113358.
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The National Project to Counter Stigma and Discrimination was established by the New Zealand government in 1997. The Project recognised that people with a diagnosis of mental illness are marginalized and excluded from full participation in society. The Mental Health Foundation was contracted to provide workshops for mental health service providers to shift workplace attitudes and behaviours that were discriminatory or stigmatising. This thesis used a case study approach to capture and evaluate the significance and nature of the transitory form of process drama in three workshops I facilitated in largely Maori communities in the far north of the North Island. The principles of reflective practitioner research informed the use of research tools, data collection and analysis. This research focused particularly on reflective strategies that occurred inside process drama work and the way in which meaning was constructed in that context. The central research question asked: 'In what ways does process drama work to assist people to reflect on their attitudes and behaviours associated with mental illness?' This raised a secondary question: 'What potential is there for a model to counter stigma and discrimination that uses process drama as a central strategy?' This thesis posits a new model for understanding the nature of reflection in process drama. The mimetic notions of the fictional and the real as discrete and defined entities should instead be seen as permeable frames of existence that on occasions collide and collapse into each other. The double paradox of process drama is that, having created an empathetic relationship with the roles taken, we purposefully structure distance so we can then deliberately collapse the distance to create deep moments of reflection. I suggest a more accurate term to describe reflection in process drama is refraction. Refraction acknowledges that, rather than clarity, process drama seeks ambiguity: instead of resolving issues it seeks to further problematise and complexify. The tension of working with a democratic and open-ended art form towards a pre-ordained end as part of the project is closely examined. The impact of performative rituals and proto drama processes as part of the context of working in Maori settings is also explored. A three step model for countering stigma and discrimination is formulated and workshopped. The content of the model is based on an analysis of research undertaken within an anti-racist context, and models that have informed similar mental health campaigns. The form of the model is process drama. An analysis of the workshops demonstrated that the first model developed was limited in its effectiveness. Instead, participants should engage in repeating cycles of generating and investigating images. This leads to the development of what I have termed the Spiral Three Step Model. Although the effectiveness of the Spiral model is not tested in this research, it became apparent that the workshops based on this structure provided opportunities for participants to consider and reflect/refract deeply on their workplace's attitudes and behaviours.
26
O'Connor, Peter J. „Reflection and Refraction: The Dimpled Mirror of Process Drama: How Process Drama Assists People to Reflect on Their Attitudes and Behaviours Associated with Mental Illness“. Thesis, Griffith University, 2003. http://hdl.handle.net/10072/366538.
Der volle Inhalt der QuelleAnnotation:
The National Project to Counter Stigma and Discrimination was established by the New Zealand government in1997. The Project recognised that people with a diagnosis of mental illness are marginalized and excluded from full participation in society. The Mental Health Foundation was contracted to provide workshops for mental health service providers to shift workplace attitudes and behaviours that were discriminatory or stigmatising. This thesis used a case study approach to capture and evaluate the significance and nature of the transitory form of process drama in three workshops I facilitated in largely Maori communities in the far north of the North Island. The principles of reflective practitioner research informed the use of research tools, data collection and analysis. This research focused particularly on reflective strategies that occurred inside process drama work and the way in which meaning was constructed in that context. The central research question asked: 'In what ways does process drama work to assist people to reflect on their attitudes and behaviours associated with mental illness?' This raised a secondary question: 'What potential is there for a model to counter stigma and discrimination that uses process drama as a central strategy?' This thesis posits a new model for understanding the nature of reflection in process drama. The mimetic notions of the fictional and the real as discrete and defined entities should instead be seen as permeable frames of existence that on occasions collide and collapse into each other. The double paradox of process drama is that, having created an empathetic relationship with the roles taken, we purposefully structure distance so we can then deliberately collapse the distance to create deep moments of reflection. I suggest a more accurate term to describe reflection in process drama is refraction. Refraction acknowledges that, rather than clarity, process drama seeks ambiguity: instead of resolving issues it seeks to further problematise and complexify. The tension of working with a democratic and open-ended art form towards a pre-ordained end as part of the project is closely examined. The impact of performative rituals and proto drama processes as part of the context of working in Maori settings is also explored. A three step model for countering stigma and discrimination is formulated and workshopped. The content of the model is based on an analysis of research undertaken within an anti-racist context, and models that have informed similar mental health campaigns. The form of the model is process drama. An analysis of the workshops demonstrated that the first model developed was limited in its effectiveness. Instead, participants should engage in repeating cycles of generating and investigating images. This leads to the development of what I have termed the Spiral Three Step Model. Although the effectiveness of the Spiral model is not tested in this research, it became apparent that the workshops based on this structure provided opportunities for participants to consider and reflect/refract deeply on their workplace's attitudes and behaviours.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Vocational, Technology and Arts Education
Full Text
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Dionne, Lee Elton. „Situating the cetacean: Science and storytelling in Witi Ihimaera's The whale rider“. CSUSB ScholarWorks, 2006. https://scholarworks.lib.csusb.edu/etd-project/2883.
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Wyeth, Emma Hana, und n/a. „Hauhaketia to wahia i mua i te takurua : Maori and genetic health research : a case study“. University of Otago. Department of Biochemistry, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080319.114119.
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This project was carried out under a broad theme of Maori health and investigates the genetics of rheumatoid arthritis (RA) and gout within two Maori case-control cohorts. In addition, it reports on the developmental stages of a whanau project focussing on the compilation of our whakapapa and collation of information relating to type 2 diabetes within the Parata whanau, which I whakapapa to. My conducting this research in light of me being Maori is also considered: much of the prevailing literature on Maori and science describes science as the handmaid of colonisation, and singles out genetic research as being "neo-colonial". I reject those that would label me a "sell-out" and show how my research is shaped by, and consistent with, the history of my immediate tipuna, and my iwi more generally, since European contact.
RA is an autoimmune disease of the joints and affects approximately 1% of the general population. There is currently very little data available on its prevalence in New Zealand although it is thought that it is similar to those of the rest of the world. Gout is the most common form of inflammatory arthritis in Caucasian males and recent data suggests a worldwide increase in prevalence in many populations. Gout is characterised by the deposition of monosodium urate or uric acid crystals in the joints, which produces an inflammatory response. In New Zealand, the prevalence of gout is estimated to be 3% in Caucasians and twice this in Maori. Both RA and gout are complex arthritic diseases and are influenced by a combination of genetic and environmental factors. It is likely that numerous genetic susceptibility loci are responsible for the genetic components of these diseases.
This project tests various genetic regions for susceptibility to or protection against both RA and gout in two separate Maori case cohorts and a common control cohort. To do this, the confounding factor of population stratification, resulting from population admixture, was overcome via developing a method specific for these Maori cohorts. This tool utilised genotype data from a set of unlinked genome-wide markers and the structure and STRAT software packages, allowing valid case-control studies to be carried out in the presence of population stratification. These data showed that four sub-populations exist in the Maori RA case-control cohort and three in the Maori gout case-control cohort.
A number of studies have confirmed the HLA region as the major genetic determinant of autoimmunity and recently, PTPN22 and CTLA-4 variants have been shown to be common to the onset of a number of autoimmune phenotypes. The IDDM6 region on chromosome 18 has also been implicated in type 1 diabetes, RA and autoimmune thyroiditis and contains a number of candidate genes for a role in RA, many of which were investigated in this thesis. Polymorphisms within the PTPN22, CTLA-4, BCL2, SMAD4, DCC, TNFRSF11A, PADI4, CCR5 and CCL3L1 genes were tested for association with RA in the Maori cohort (98 cases and 109 controls) with some significant association results obtained. The HLA-DRB1*02 and HLA-DRB1*08 loci were associated with the protection against and susceptibility for RA, respectively (P = 0.004 and 0.017). The deviation of CCL3L1 copy-number from the cohort mean (two copies) was also associated with the RA development. Copy-number <2 indicated association with protection against RA (P = 0.012) and copy-number >2 indicated association with susceptibility to RA (P = 0.002). However, it must be stressed that these results were obtained without accounting for the presence of population stratification.
The organic anion transporter (OAT) and the urate transporter 1 (URAT1) genes, involved in the regulation of blood urate levels, are members of the solute carrier transporter (SLC) family and provide good candidates for a role in gout. A number of polymorphisms within the OAT, URAT1 and the SLC5A8 genes were tested for association with gout in the Maori cohort (72 cases and 109 controls) with some success. The SLC5A8 rs1709189 SNP was significantly associated with gout in this cohort (P = 0.004). Polymorphisms within two alcohol dehydrogenase (ADH) genes were also tested for association due to their role in alcohol metabolism and the association between alcohol consumption and gout. The ADH2 rs1229984 SNP was also significantly associated with gout in this cohort (P = 0.012). These significant results were obtained after population stratification was taken into account.
The data presented in this thesis confirm the presence of population stratification in the two Maori case-control cohorts and demonstrate some association of the HLA-DRB1 region and CCL3L1 with RA and the SLC5A8 and ADH2 genes with gout. An extensive whakapapa of our whanau has also been compiled and associated type 2 diabetes information collected. However, this is by no means a completed task and work will continue on this project under the guidance of the Parata whanau.
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Wilkes, Annette Marie. „Agents in the Archive.Ordinary People and Things in Maori-European Encounters: Te Wai Pounamu, New Zealand circa 1769-1840“. Thesis, University of Canterbury. Sociology and Anthropology, 2008. http://hdl.handle.net/10092/2590.
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This thesis examines the interactions between the worlds of social classes and cultures for Maori and Europeans in late eighteenth and early nineteenth century Te Wai Pounamu (New Zealand). The very early Maori-European transactions are interpreted in the light of archival reports of what happened and how people behaved, what role objects had in these transactions, and why so many of the transactions culminated in violence. In the archival record, it is clear that ordinary sailors and Maori commoners obviously experienced, participated and reported their observations differently than captains and chiefs, thus enabling their subaltern perspective to shed a different light upon the transactions. Details of the cosmological, epistemological and philosophical understandings of the world and the place of others in it, that each of these peoples brought to the encounters, and which underpinned their actions are described and used to explain some resulting misunderstandings about trade and exchange. The agency and polyvocality of objects and their role as cultural mediators, which spoke for the human participants when language and cultural understanding were deficient is also considered. The thesis argues for a multiperspectival approach to history and anthropology, a methodology incorporating insights from indigenous and European discourse, and the concept of using additionally, insights from the present to look at the past because they may shed some light upon each other hermeneutically- the past informing the present and vice versa. Archival material is used to argue that the success or otherwise of the outcomes of these intercultural encounters, and their consequential adaptive cultural and identity changes and hybridity, were as much facilitated by the contingent actions of subalterns as by those of higher rank, and as much by the ‘things’ they made, collected and exchanged as by the people themselves. A possible schema for the development and nature of intercultural hybridity is also suggested.
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Tipa, Gail, und n/a. „Indigenous communities and the co-management of natural resources : the case of New Zealand freshwater management“. University of Otago. Department of Geography, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.124012.
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The starting point for this study is a socially constructed problem: the progressive degradation of natural resources of significance to indigenous communities and the lack of effective participation by indigenous communities in their management. For many indigenous communities survival was traditionally dependent upon knowledge of natural resources and the ability to gather sustainability those resources from lands, waterbodies and the seas within tribal territories. Environmental sustainability and the long term wellbeing of indigenous communities were seen as one and the same thing. But following contact with exogenous groups, and until relatively recently, indigenous perspectives on environmental management were largely ignored. Dispute over ownership, access to management and use of natural resources have been sources of long standing grievance for indigenous communities throughout the world including Maori within New Zealand.
In the last decade co-management has been promoted as a means of ensuring the participation of indigenous communities in contemporary resource management. But what is meant by co-management has been less clear.
This thesis posits that of the four possible definitions of co-management - namely dual management, cooperative management, collagorative management and community based management - it is collaborative management that promises the greatest benefits for indigenous populations and the environment alike. An analytical framework is developed which acknowledges the theories brought to such collaboration by State agencies and Maori in New Zealand. A case example is then presented of the establishment of a collaborative management programme involving freshwater in the Taieri Catchment near Dunedin.
Experience of this case suggests that in addition to affirming progressively validated general principles governing collaborative environmental management, the requirement for trusted facilitators acting at the interface between State agency and indigenous groups is mandatory. It is concluded that the potential exists for the collaborative management of environmental resources by State and Maori in New Zealand but that the process has barely begun and requires investment in capacity building on the part of both parties.
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Tipuna, Kitea. „Whakawhiti whakaaro, whakakotahi i a tatou convergence through consultation : an analysis of how the Māori world-view is articulated through the consultation processes of the Resource Management Act (1991) : a thesis submitted to Auckland University of Technology in partial fulfilment of the Master of Arts, 2007 / Kitea Tipuna“. Click here to access this resource online, 2007. http://hdl.handle.net/10292/370.
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Stehr, Claudia. „Shakespeare as transcultural narrative : Te tangata Whai rawa o Weniti = The Māori Merchant of Venice /“. e-Book (PDF), 2006. http://www.library.auckland.ac.nz/eproducts/ebooks/Shakespeareastransculturalnarrative.pdf.
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Thesis (MA)--Technischen Universität Carolo-Wilhelmina zu Braunschweig, 2006.Title from PDF cover (viewed on 5 October, 2007 ). "Magisterarbeit zur Erlangung des Magistergrades (M.A.) am Fachbereich für Geistes- und Erziehungswissenschaften".
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Lousberg, Marjan, und n/a. „Dr Edward Shortland and the politics of ethnography“. University of Otago. Department of History, 2007. http://adt.otago.ac.nz./public/adt-NZDU20071204.160209.
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In 1840 Captain William Hobson established the colony of New Zealand under an umbrella of humanitarianism and with an agenda for the protection of Maori rights. This thesis examines this project through the work of Dr Edward Shortland (1812-1893). Although Shortland�s reports and publications have been frequently cited, there has been no detailed historical analysis of his work.
Shortland arrived in New Zealand in 1841 as the private secretary of Governor Hobson. In 1842 he was appointed Protector of Aborigines for the Eastern Districts. One of his tasks was to study Maori language and customs in order to mediate between Maori and government. He was one of the earliest European experts on Maori traditions, customary practices, religious attitudes and relationships with land. After his return to England in 1846, he lobbied the British government on behalf of Maori and published two books on New Zealand, in which he addressed prospective colonists and disputed some of the propaganda of colonising companies. Shortland came back to New Zealand in the 1860s, 1870s and 1880s, during which periods he worked as Civil Commissioner in the Hauraki area, as Native Secretary, and as adviser to the government on Native affairs.
Shortland was part of a network of concerned Christian humanitarians who were intent on bringing government and law and order to New Zealand in a manner that facilitated peaceful European settlement, without serious injury to the Maori population. Humanitarians were not opposed to colonisation or settlement and in this respect may be seen as part of the imperial enterprise. In the framework of political and philosophical thought in the nineteenth century, humanitarians expected no more than to mitigate the effects of colonisation. This study explores these issues in the context of Shortland�s interaction with and ethnography about Maori over a period of forty years.
I begin by placing the concept of aboriginal protection in context. The core of this thesis is an examination of Shortland�s work as Protector of Aborigines. He had three tasks: to mediate in disputes between Europeans and Maori; to accustom Maori to English law; and to protect Maori land rights against claims from settlers. The first of these tasks proved the most straightforward. Shortland�s attempts to fulfil the second task highlighted the complex relationship between religion and law and the role of Christianity. The land question proved the most complicated, as a result of the tension between government attempts to protect Maori land rights, the pressure from settlers for land, and European lack of understanding of Maori customs. Maori desire to sell land to attract settlers further complicated relationships. Shortland�s contribution to our understanding of these issues and of Maori traditions of land tenure is considerable. While the course of colonisation may have been inevitable, I suggest that Shortland and likeminded contemporaries laid the foundation for later recognition of Maori rights, as exemplified today by the work of the Waitangi Tribunal.
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Pritchard, Stephen (Stephen John) 1970. „Contested titles : postcolonialism, representation and indigeneity in Australia and Aotearoa New Zealand“. Monash University, Centre for Comparative Literature and Cultural Studies, 2000. http://arrow.monash.edu.au/hdl/1959.1/7831.
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O'Donnell, David O'Donnell, und n/a. „Re-staging history : historiographic drama from New Zealand and Australia“. University of Otago. Department of English, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070523.151011.
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Since the 1980s, there has been an increasing emphasis on drama, in live theatre and on film, which re-addresses the ways in which the post-colonial histories of Australia and New Zealand have been written. Why is there such a focus on �historical� drama in these countries at the end of the twentieth century and what does this drama contribute to wider debates about post-colonial history? This thesis aims both to explore the connections between drama and history, and to analyse the interface between live and recorded drama.
In order to discuss these issues, I have used the work of theatre and film critics and historians, supplemented by reference to writers working in the field of post-colonial and performance theory. In particular, I have utilised the methods of Helen Gilbert and Joanne Tompkins in Post-Colonial Drama: Theory, Practice, Politics, beginning with their claim that in the post-colonial situation history has been seen to determine reality itself. I have also drawn on theorists such as Michel Foucault, Linda Hutcheon and Guy Debord who question the �truth� value of official history-writing and emphasize the role of representation in determining popular perceptions of the past. This discussion is developed through reference to contemporary performance theory, particularly the work of Richard Schechner and Marvin Carlson, in order to suggest that there is no clear separation between performance and reality, and that access to history is only possible through re-enactments of it, whether in written or performative forms.
Chapter One is a survey of the development of �historical� drama in theatre and film from New Zealand and Australia. This includes discussion of the diverse cultural and performative traditions which influence this drama, and establishment of the critical methodologies to be used in the thesis. Chapter Two examines four plays which are intercultural re-writings of canonical texts from the European dramatic tradition. In this chapter I analyse the formal and thematic strategies in each of these plays in relation to the source texts, and ask to what extent they function as canonical counter-discourse by offering a critique of the assumptions of the earlier play from a post-colonial perspective. The potential of dramatic representation in forming perceptions of reality has made it an attractive forum for Maori and Aboriginal artists, who are creating theatre which has both a political and a pedagogical function. This discussion demonstrates that much of the impetus towards historiographic drama in both countries has come from Maori and Aboriginal writers and directors working in collaboration with white practitioners. Such collaborations not only advance the project of historiographic drama, but also may form the basis of future theatre practice which departs from the Western tradition and is unique to each of New Zealand and Australia. In Chapter Three I explore the interface between live and recorded performance by comparing plays and films which dramatise similar historical material. I consider the relative effectiveness of theatre and film as media for historiographic critique. I suggest that although film often has a greater cultural impact than theatre, to date live theatre has been a more accessible form of expression for Maori and Aboriginal writers and directors. Furthermore, following theorists such as Brecht and Brook, I argue that such aspects as the presence of the live performer and the design of the physical space shared by actors and audience give theatre considerable potential for creating an immediate engagement with historiographic themes. In Chapter Four, I discuss two contrasting examples of recorded drama in order to highlight the potential of film and television as media for historiographic critique. I question the divisions between the documentary and dramatic genres, and use Derrida�s notion of play to suggest that there is a constant slippage between the dramatic and the real, between the past and the present. In Chapter Five, I summarize the arguments advanced in previous chapters, using the example of the national museum of New Zealand, Te Papa Tongarewa, to illustrate that the �performance� of history has become part of popular culture. Like the interactive displays at Te Papa, the texts studied in this thesis demonstrate that dramatic representation has the potential to re-define perceptions of historical �reality�. With its superior capacity for creating illusion, film is a dynamic medium for exploring the imaginative process of history is that in the live performance the spectator symbolically comes into the presence of the past.
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Webster, Karen Lesley. „Whakapiri tātou, hei manaaki tāngata, hei manaaki whenua Effective governance for urban sustainability : a thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD), 2009 /“. Click here to access this resource online, 2009. http://hdl.handle.net/10292/854.
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Walker, Peter E., und n/a. „For better or for worse ... : a case study analysis of social services partnerships in Aotearoa/New Zealand“. University of Otago. Department of Social Work and Community Development, 2007. http://adt.otago.ac.nz./public/adt-NZDU20070914.145613.
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Partnerships between organizations are seen as one of the building blocks of the �Third Way� approach to welfare provision both in Europe and in New Zealand. While there is much discussion of this emphasis on building social capital and working in partnerships these partnerships are usually perceived as being between government and community or private organizations as part of a new phase of neo-liberalism. Using qualitative research this thesis explores three partnership sites: Those within a Maori social service provider, Te Whanau Arohanui, and the local Hapu and State organisations; that between the Ngai Tahu Maori Law Centre (an indigenous organization) and the Dunedin Community Law Centre; and finally the State lead Strengthening Families partnership initiative.
This thesis is concerned with the development of citizen participation in public policy decision-making through partnerships. While contemporary studies of policy change have identified stakeholder and actor-network forms as dominant these often seem even less democratic, participatory, accountable and transparent than those they have supposedly replaced. I draw on ideas of deliberative governance to explore options for both the theory and practice of sustainable, permanent and participatory policy change in an age of diversity. I suggest that the practice of Community Development is needed to supplement descriptive and post-facto accounts of policy change and so create a usable practice theory of effective mechanisms for participatory input.
Using a series of case studies of partnerships, a tentative practice theory and strategy for change is proposed. This is set within an interactive framework that is able to confront levels of power to encourage diversity and participation in decision-making from bottom-up initiatives.
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Clucas, Rosemary, und n/a. „Kia Whakamaramatia Mahi Titi : predictive measures for understanding harvest impacts on Sooty Shearwaters (Puffinus griseus)“. University of Otago. Department of Mathematics & Statistics, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090813.140751.
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The sooty shearwater (also known as the muttonbird, Titi, Puffinus griseus) is a long-lived super-abundant, burrow nesting petrel, harvested by Rakiura Maori from breeding colonies, located in southern New Zealand. The harvest is culturally defining and enormously important for Rakiura Maori. The work in this thesis contributes to the Kia Mau te Titi Mo Ake Tonu Atu Research Project being undertaken by Rakiura Maori and the University of Otago, towards assessing ongoing sustainability of the harvest and future threats.
Analyses of eight muttonbirder harvest records spanning, 1938 to 2004, show that harvest rates demonstrate, systematic commonalities in seasonal patterns and broad-scale consistency in trends of chick abundance and quality across harvested islands. If co-ordinated and well replicated, harvest records offer Rakiura Maori a low-cost and effective monitoring tool of sooty shearwater reproductive success and long-term population abundance. Hunt tallies provide additional evidence of a dramatic reduction in sooty shearwater abundance from the late 1980s that was also detected by counts from boats off the western seaboard of the USA. A conservative estimate of overall decline in hunt success across diaries, for the period 1972 to 2004, is 1.89 % (CI₉₅ 1.14 to 2.65) per annum, a total reduction of 39.2%. The harvesting records show a sooty shearwater mortality event occurred just prior to the 1993-breeding season at the same time as a severe negative anomaly in both the Pacific Decadal Oscillation and Southern Oscillation Indices. The hunting diaries show a decoupling of chick size with harvest success in the early 1990s. This resulted from a decline in harvest success and an increase in its variability, while chick size remained correlated with changing chick abundance and maintained its pre-1990 average. Long- lived seabirds maintain high survival by skipping breeding and abandoning breeding attempts when oceanic conditions deteriorate, increasing variability in chick abundance is also evidence of pressure on adult survivorship. The multiple diaries confirm these were major demographic events not confined to a single island.
My survival estimates for The Snares and Whenua Hou were very high 0.952 (0.896-0.979) compared to earlier estimates for this species. Transience at the colonies is high due to the presence ofjuvenile and pre-breeding birds. Both naturally high survival and the large number of transient pre-breeders indicate sooty shearwater are more resilient to harvest than earlier survival models suggested. There was no evidence for directional change in sooty shearwater breeding phenology over 49-years of harvest. Climate fluctuation/change is therefore apparently not altering egg-laying. Peak fledging occurred fairly consistently in the 2nd of May (IQR = 2.91 days). Yearly variability in emergence occurs primarily due to provisioning and localized fledging conditions. Larger chick size was strongly correlated with delayed fledging and is consistent with the traditional ecological knowledge of the birders. There was no evidence for chicks becoming smaller or that years with starving chicks were more common, so increasing mismatch of breeding with optimal forage was not indicated.
The past proportion of birders over the last 20 years (1985 - 2005) has been ~2% all of Rakiura Maori. Approximately 376 birders participated in the 2006 season with an estimated of overall harvest intensity 19.4% (CI₉₅ = 13.8 - 24.2%) and a total catch of 381,000 (CI₉₅ = 262,257 - 487,186) chicks. This study found evidence that catch rates reduced with increasing birder competition partially mitigating effects on harvest pressure. The combined effects of potential climate change on bird abundance and increased harvester competition suggests that the proportion of Rakiura Maori whom choose to bird is likely to decrease as tallies reduce and cost recovery becomes more difficult. Rakiura Maori have for many years cherished and maintained their islands and implemented protective measures to safeguarded titi breeding habitat. Future harvest management will have additional issues to contend with, but Rakiura Maori are necessarily confronting these issues as the titi culture rests on the maintenance of their taonga. The information presented in this thesis shows that combining science and traditional knowledge is a powerful tool for managing harvest sustainability.
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Patrick, Rachel. „Teaching the storied past : history in New Zealand primary schools 1900-1940 /“. Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/7057.
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This thesis examines history teaching in New Zealand primary schools between 1900 and 1940, situating the discussion within an intertwined framework of the early twentieth-century New Education movement, and the history of Pakeha settler-colonialism. In particular, it draws attention to the ways in which the pedagogical aims of the New Education intersected with the settler goal of ‘indigenisation’: a process whereby native-born settlers in colonised lands seek to become ‘indigenous’, either by denying the presence of the genuine indigenes, or by appropriating aspects of their culture. Each chapter explores a particular set of pedagogical ideas associated with the New Education and relates it back to the broader context and ideology of settler-colonialism. It examines in turn the overarching goals of the New Education of ‘educating citizens’, within which twentieth-century educationalists sought to mobilise biography and local history to cultivate a ‘love of country’ in primary school pupils, exploring the centrality of the ‘local’ to the experience-based pedagogy of the New Education. Next, it argues that the tendency of textbook histories to depict governments – past and present – in an overwhelmingly positive light, served important ongoing colonising functions. Next it examines the influence of the Victorian ideal of ‘character’ in textbooks, particularly during the first two decades of the twentieth century, through a pedagogy centred upon the assumption that the lives of past individuals or groups could be instructive for present generations.By the 1920s and 1930s, the normative models of behaviour represented by character had come under challenge by the more flexible notion of ‘personality’ and its associated educational aims of expression, creativity and self-realisation, aims that emerged most clearly in relation to the use of activity-based methods to teach history. The juxtaposition of textbooks and activity-based classroom methodologies in the primary school classrooms of the 1920s and 1930s brought to light some of the broader tensions which existed within the settler-colonial ideology of Pakeha New Zealanders. The longer-term impact was a generation for whom the nineteenth-century British intrusion into Maori lands and cultures from which Pakeha New Zealanders massively profited was normalised.
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Ririnui, Teneti, und n/a. „The recognition of Maori customary fisheries in New Zealand�s fisheries management regime : a case study of taiapure“. University of Otago. Department of Geography, 1997. http://adt.otago.ac.nz./public/adt-NZDU20070530.143237.
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The Treaty of Waitangi specifically recognises the rights of Maori to control and manage their fisheries resources. However, since the imposition of fisheries legislation in New Zealand, this right has been consistently eroded. It is only recently that Maori customary fisheries rights have been given a degree of recognition in New Zealand�s fisheries management regime.
The taiapure provisions of the Fisheries Act 1996 are one of the few policy initiatives available for Maori to manage their fisheries resources in accordance with their customary tikanga. This study examines the effectiveness of the taiapure legislation in providing for Maori customary fisheries management. The Maketu taiapure in the Bay of Plenty is studied to analyse the implementation of the initiative at the local level.
The study has found that there are limitations inherent in the legislation and that these are further complicated by inadequacies in its implementation. Recommendations regarding the size, management and establishment process, are made at the conclusion of the study to highlight the amendments needed for the taiapure provisions to properly recognise and provide for the role of Maori, as Treaty partners, in the management of their local fisheries.
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Puniani, Kasalanaita. „Body composition measurements in Maori, Pacific Island and European New Zealand children aged 5-14 years thesis submitted in partial fulfilment of the degree of Master of Applied Science, Auckland University of Technology, May 2004“. Full thesis, 2004. http://puka2.aut.ac.nz/ait/theses/PunianiK.pdf.
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Berryman, Mere. „Repositioning within indigenous discourses of transformation and self-determination“. The University of Waikato, 2008. http://hdl.handle.net/10289/2565.
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This thesis reflectively and critically examines a series of research case studies initiated by a research-whānau. It explores the thinking, experiences and reflections of this research-whānau, as they worked to enhance the educational achievement of Māori students. Authorship of the thesis was undertaken by me (Mere Berryman). However, the methodology involved a collaborative, retrospective and critical reflection of research-whānau experiences and thinking, in the light of the research findings and experiences since the inception of this research-whānau in 1991. In the course of this work, the research-whānau have been able to explore what it has meant to put the principles of kaupapa Māori research into practice while working within a mainstream organisation (Specialist Education Services then the Ministry of Education). Our research work has involved repositioning ourselves from dependence on Western research methodologies to a better understanding and application of kaupapa Māori conceptualisations of research. The thesis begins by identifying mainstream and kaupapa Māori events that have historically and still continue to impact upon Māori students' educational experiences. These events provide the wider context for the work of this research-whānau at the interface of Te Ao Māori and Te Ao Pākehā, and for the 11 case studies that exemplify changes in our thinking and research practice over a period of 15 years. The thesis employs an indigenous (and specifically Māori) worldview as the framework for description, critical reflection, and theorising around these case studies. Common themes are collaboratively co-constructed then each theme is explained in relation to relevant Māori theory. The thesis concludes with the shifts in theorising and practice made by the research-whānau during the course of our work as we sought to contribute in ways that were more transformative and self-determining. We argue that these shifts in theorising and practice are also required of others if we are to change the status quo and contribute constructively to improving Māori students' potential.
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Langham, Karin. „Exploring Maori identity (Whakapapa) through textile processes : a visual arts program for year 11 students“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2010. https://ro.ecu.edu.au/theses/1862.
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In 2007 the Curriculum Council of Western Australia (CCWA) introduced a new Visual Arts Course of Study (2007), which contains a postmodern perspective and is inclusive of social criticism, multiculturalism, feminism and non-Western art forms. In keeping with the new Visual Arts Course of Study in this Creative Visual Arts Project, I have used the CCWA course outcomes as a framework to develop a visual arts program that is a vehicle for exploring individual personal identity, and has the potential to increase self-esteem in students in Western Australian secondary schools.
The research stems from my personal view that students can benefit significantly from investigating their identity, enabling them to situate their self in a stronger position in their present day life-world when they have a more definite sense of who they are and where they come from. I have placed myself in the position of ‘the subject’ in order to transfer the process into a visual art program that can be utilised within the classroom. The visual arts program is underpinned by Efland’s expressive psychoanalytic model for aesthetic learning, which posits that art is self-expression, a form of learning that contributes to emotional growth. Visual art awakens intellectual inquiry in an individual, increases cognitive potential through enabling personal liberation, and is an adjunct to informing society and culture.
The research project culminates in an exegesis and an exhibition of artworks that communicate personal memories and significant historical events exclusive to my whakapapa (Maori genealogy). The artworks are a vehicle for exploring my individual self-identity, enabling me to connect more deeply with my Maori cultural roots. The research paradigm utilised is narrative inquiry, a process of collecting and structuring stories that is characteristic of the traditional Maori practice of storytelling. This project has resulted in a reinterpretation of the perception of myself within my personal life-world. I have a deeper understanding of my cross-cultural roots, a stronger sense of who I am, and a sense of empowerment. I believe Year 11 students can also achieve this outcome through the visual arts program, using it as a tool for investigating their own identity, challenging cultural, social and gender limitations that impact on them, and ultimately empowering their personal life-world.
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Standfield, Rachel, und n/a. „Warriors and wanderers : making race in the Tasman world, 1769-1840“. University of Otago. Department of History, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090824.145513.
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"Warriors and Wanderers: Making Race in the Tasman World, 1769-1840" is an exploration of the development of racial thought in Australia and New Zealand from the period of first contact between British and the respective indigenous peoples to the signing of the Treaty of Waitangi. It analyses four groups of primary documents: the journals and published manuscripts of James Cook's Pacific voyages; An Account of the English Colony in New South Wales by David Collins published in 1798; documents written by and about Samuel Marsden, colonial chaplain in New South Wales and the father of the first mission to New Zealand; and the Reports from the British House of Commons Select Committee into the Treatment of Aborigines in the British Empire from 1835 to 1837. This study employs a transnational methodology and explores the early imperial history of the two countries as a Tasman world of imperial activity. It argues that ideas of human difference and racial thought had important material effects for the indigenous peoples of the region, and were critical to the design of colonial projects and ongoing relationships with both Maori and Aboriginal people, influencing the countries; and their national historiographies, right up to the present day.
Part 1 examines the journals of James Cook's three Pacific voyages, and the ideas about Maori and Aboriginal people which were developed out them. The journals and published books of Cook's Pacific voyages depicted Maori as a warrior race living in hierarchical communities, people who were physically akin to Europeans and keen to interact with the voyagers, and who were understood to change their landscape as well as to defend their land, people who, I argue, were depicted as sovereign owners of their land. In Australia encounter was completely different, characterised by Aboriginal people's strategic use of withdrawal and observation, and British descriptions can be characterised as an ethnology of absence, with skin colour dominating documentation of Aboriginal people in the Endeavour voyage journals. Aboriginal withdrawal from encounter with the British signified to Banks that Aboriginal people had no defensive capability. Assumptions of low population numbers and that Aboriginal people did not change their landscape exacerbated this idea, and culminated in the concept that Aboriginal people were not sovereign owners of their country.
Part 2 examines debates informing the decision to colonise the east coast of Australia through the evidence of Joseph Banks and James Matra to the British Government Committee on Transportation. The idea that Aboriginal people would not resist settlement was a feature not only of this expert evidence but dominated representation of the Sydney Eora community in David Collins's An Account of the English Colony in New South Wales, such that Aboriginal attacks on the settlement were not said to be resistance. A report of the kidnapping of two Muriwhenua Maori men by Norfolk Island colonial authorities was also included in Collins Account, relaying to a British audience a Maori view of their own communities while also opening up further British knowledge of the resources New Zealand offered the empire.
The connection with Maori communities facilitated by British kidnapping and subsequent visits by Maori chiefs to New South Wales encouraged the New South Wales colonial chaplain Samuel Marsden to lobby for a New Zealand mission, which was established in 1814, as discussed in Part 3. Marsden was a tireless advocate for Maori civilisation and religious instruction, while he argued that Aboriginal people could not be converted to Christianity. Part 3 explores Marsden's colonial career in the Tasman world, arguing that his divergent actions in the two communities shaped racial thought about the two communities of the two countries. It explores the crucial role of the chaplain's connection to the Australian colony, especially through his significant holdings of land and his relationships with individual Aboriginal children who he raised in his home, to his depiction of Aboriginal people and his assessment of their capacity as human beings.
Evidence from missionary experience in New Zealand was central to the divergent depictions of Tasman world indigenous people in the Buxton Committee Reports produced in 1836 and 1837, which are analysed in Part 4. The Buxton Committee placed their conclusions about Maori and Aboriginal people within the context of British imperial activity around the globe. While the Buxton Committee stressed that all peoples were owners of their land, in the Tasman world evidence suggested that Aboriginal people did not use land in a way that would confer practical ownership rights. And while the Buxton Committee believed that Australia's race relations were a failure of British benevolent imperialism, they did not feel that colonial expansion could, or should be, halted. Evidence from New Zealand stressed that Maori independence was threatened by those seen to be "inappropriate" British imperial agents who came via Australia, reinforcing a discourse of separation between Australia and New Zealand that Marsden had first initiated. While the Buxton Committee had not advocated the negotiation of treaties, the idea that Maori sovereignty was too fragile to be sustained justified the British decision to negotiate a treaty with Maori just three years after the Select Committee delivered its final Report.
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Quinn, Carolyn J., und n/a. „Stable isotopes and diet : indications of the marine and terrestrial component in the diets of prehistoric populations from New Zealand and the Pacific“. University of Otago. Department of Anthropology, 1990. http://adt.otago.ac.nz./public/adt-NZDU20070601.115004.
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The importance of marine versus terrestrial foods in prehistoric Pacific and New Zealand diets, and the adaptation of the Polynesian diet to new enviroments, is examined through the analysis of the ratios in human bone of the stable isotopes of carbon, nitrogen and sulphur. In particular, this study seeks to obtain quantitative information which could provide answers to five main questions, relating to the subsistence focus of the early Lapita colonists in the Pacific, the significance of suger cane in the diets of early Pacific populations, the proportions of reef versus open ocean and terrestrial versus marine foods in these diets, and the identification of populations with pronounced marine or pronounced terrestrial diets.
One hundred and nineteen samples of human bone from 13 sites throughtout the Pacific and New Zealand were processed. Nitrogen values were obtained directly from bone powder, while carbon values were determined from collagen produced by digesting bone powder in phosphoric acid. Sulphur evaluations were determined from a BaSo⁴ precipitate, produced after combustion of the collagen samples in a Parr bomb.
Interpretation of results is approached from a comparative point of view, which enables the proportions of marine and terrestrial foods in the diets of each study group to be assessed in relation to the diets of all the other groups. Additional information on the composition of the diets is gained by comparing the stable isotope values obtained in this study with published values of other human populations, and of marine and terrrestrial plants and animals.
The potential of stable isotope analysis to identify the composition of prehistoric New Zealand and Pacific diets is confirmed. A unique marine adaptation is revealed from the analysis of the Chatham Islands Moriori who appear to have focused almost exclusively on marine resources. In contrast, a highly terrestrial diet is suggested for groups from Nebira in Papua New Guinea and Lake Rotoiti in New Zealand.
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Stirling, Blair, und n/a. „Moving beyond acknowledgment : an investigation of the role of spirituality and religion within the professional practice of social work in Aotearoa/New Zealand“. University of Otago. Department of Social Work and Community Development, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090608.162028.
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For the past two decades there has been an ever expanding interest in the implications of spirituality and, or, religion within the professional practice of social work (Anderson and Angell, 1999; Bishop, Avila-Juarbe, & Thumme, 2003; Cornett, 1992; Northcut, 1999; Northcut, 2000; Praglin, 2004 ; Sheridan, Wilmer and Atcheson,1994). Increasingly, scholars and social workers alike have been considering the appropriateness of inclusion and the practical implications involved. This interest has developed to include attention to spirituality within varying ethical codes and definitions of social work. This is evident in international social work organisations such as the IFSW (International Federation of Social Workers) and IASSW (International Association of Schools of Social Work). Both have begun to include religious and, or, spiritual concerns into professional practice principles. In Aotearoa New Zealand the Aotearoa New Zealand Association of Social Workers (ANZASW) is a member of these international bodies; thus the profession is bound to the above principles.
Additionally, the Aotearoa New Zealand Social Workers Registration Board (SWRB) code of practice reflects the standards and ethical codes of the ANZASW. Moreover, spirituality and, or, religion is an important aspect for different client groups within the Aotearoa social services context. This is particularly so within bicultural frameworks. Despite this, little attention has been given to exploring how social workers and social service agencies in Aotearoa New Zealand integrate this aspect in their work with clients to meet the varying ethical requirements. Additionally, little investigation has been undertaken to explore the implications religion and, or, spirituality might have within the Aotearoa New Zealand Social Services context. To date a number of conversations have occurred with regard to spirituality and religious concerns for Tangata Whenua, and to a lesser degree Tagata Pasifika. This study seeks to address the paucity of information by undertaking a mixed methods investigation of the role religion and spirituality has within Aotearoa New Zealand social work.
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Ritchie, Samuel Gordon Gardiner. „'[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History /“. ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.
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Cantzler, Julia Miller. „Culture, History and Contention: Political Struggle and Claims-Making over Indigenous Fishing Rights in Australia, New Zealand and the United States“. The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306269394.
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Norman, Camille. „Walking backwards into the future“. Master's thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4996.
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Chapter five contains my conclusions of the connections I find. In addition, I use examples from Witi Ihimaera's fictional novel The Uncles Story, as well as many other of his plays and novels, to show examples of influences from Maori culture, Mormonism, and his homosexuality on Ihimaera's work.; Recent artists like Norwegian Recycling and E-603 have created a new genre of art within music: digital recycling. These artists take many different well-known and less-known lyrics, music, and spoken word and combine them together. This meshing of multiple pieces of art has new historical roots. The different images, auditory and visual, that these creations produce and often enhance meaning and connections through popular media. These connections interest me most. Through the lenses of post-colonial, gender, and queer theories, I examine Witi Ihimaera's creative work. I splice in different theorists' words, my own thoughts, and images to enhance and accent Ihimaera's "Singing Word" (Juniper Ellis 170). According to Ihimaera, the written word and the "novel is alien to the indigenous form, and that where Maori are going now is probably where it's most natural, and that is into theatre or into poetry...and oral storytelling" (Ihimaera 170). As the first published playwright in New Zealand and as an English professor at the University of Auckland, Witi Ihimaera is a role model and leader to many other Maori and New Zealand playwrights and writers. I am most interested in understanding what and how he has been influenced as an artist. I craft a document that extends the idea of a written word in a Maori context, in which I explore the major influences on Ihimaera as a theatrical creator and influencer of other Maori artists. Chapter one introduces Witi Ihimaera and my methods. Chapter two includes my research on the Maori culture with the following subsections: the people, their traditions, and their paternal systems of power. Chapter three is my research on the influx of Pakeha authority highlighting the Mormon take over and how that affected author and playwright Witi Ihimaera. Chapter four is my research on how Ihimaera's homosexuality has influenced his creations and the contemporary Maori Performance.ID: 029810499; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (M.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 76-77).
M.A.
Masters
Theatre
Arts and Humanities
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Prendergast-Tarena, Eruera Tarena. „He Atua, He Tipua, He Takata Rānei: The Dynamics of Change in South Island Māori Oral Traditions“. Thesis, University of Canterbury. Te Aotahi: Maori and Indigenous Studies, 2008. http://hdl.handle.net/10092/1976.
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The aim of this thesis is to undertake a theoretical analysis of the dynamics of change in pre-Ngāi Tahu and Ngāti Māmoe oral traditions of Te Waipounamu to gain a deeper understanding of their nature, function, evolution and meaning. For the purposes of this thesis a framework will be established to classify changes to encompass different types of alterations made pre-contact and post-contact to authentic and un-authentic oral traditions. This model will analyse the continuum of change and will be applied in later chapters to pre-Ngāi Tahu and Ngāti Māmoe traditions to gain an understanding of the dynamics, evolution and construction of the oral traditions of Te Waipounamu. This study of the morphology of tradition will demonstrate they were never fixed but evolved alongside their communities as they adapted to ensure tribal identity and mana was firmly entrenched in their local landscape.
A major component of this thesis will be analysis of Waitaha traditions centring upon three key questions; firstly who were Waitaha peoples, secondly, where were they from, and thirdly, were they, and do they continue to be separate social units? This thesis will contribute to this discussion by analysing literature concerning pre-Ngāi Tahu and Ngāti Māmoe tribal identities to ascertain not just who they were and where they were from but how their identities have been constructed and modified over time. Analysis will examine the role of oral tradition in establishing tribal identity and how Waitaha traditions were changed both pre and post-contact to suit the cultural, political and ideological imperatives of the time, providing an insight into how our ancestors perceived, recollected and constructed the past to suit the needs of the present.