Academic literature on the topic 'Australian maori identity'

Centralization of the short /I/ vowel (as in KIT) is regarded by both linguists and lay observers as a defining feature of New Zealand English and even of national identity, especially when contrasted with the close front Australian realization. Variation in the KIT vowel is studied in the conversation of a sociolinguistic sample of 60 speakers of NZE, structured by gender, ethnicity (Maori and Pakeha [Anglo]) and age. KIT realizations are scattered from close front through to rather low backed positions, although some phonetic environments favour fronter variants. All Pakeha and most Maori informants use centralized realizations most of the time, but some older Maori speakers use more close front variants. This group is apparently influenced by the realization of short /I/ in the Maori language, as these are also the only fluent speakers of Maori in the sample. Close front realizations of KIT thus serve as a marker of Maori ethnicity, while centralization marks general New Zealand identity. Centralized /I/ appears to have been established in NZE by the early 20th century

Three museums of the art of the Pacific and the Far East are described in the paper: Singapore National Gallery, Australian Art Gallery of South Wales in Sydney, and New Zealand’s Auckland Art Gallery Toi o Tāmaki. The institutions have a lot in common: they are all housed in Neo-Classical buildings, raised in the colonial times, and have recently been extended, modernized, as well as adjusted to fulfill new tasks. Apart from displaying Western art, each of them focuses on promoting the art of the native peoples: the Malay, Aborigines, and the Maori. Having been created already in the colonial period as a branch of British culture, they have been transformed into open multicultural institutions which combine the main trends in international museology: infrastructure modernization, collection digitizing, putting up big temporary exhibitions, opening to young people and different social groups, featuring local phenomena, characteristic of the Pacific Region. The museums’ political and social functions cannot be overestimated; their ambition is to become culturally active institutions on a global scale, as well as tools serving to establish a new type of regional identity of postcolonial multicultural character.

BACKGROUND: Asthma and chronic obstructive pulmonary disease (COPD) have considerable potential for inequities in diagnosis and treatment, thereby affecting vulnerable groups.OBJECTIVE: To evaluate differences in asthma and COPD prevalence between adult Aboriginal and non-Aboriginal populations.METHODS: MEDLINE, EMBASE, specialized databases and the grey literature up to October 2011 were searched to identify epidemiological studies comparing asthma and COPD prevalence between Aboriginal and non-Aboriginal adult populations. Prevalence ORs (PORs) and 95% CIs were calculated in a random-effects meta-analysis.RESULTS: Of 132 studies, eight contained relevant data. Aboriginal populations included Native Americans, Canadian Aboriginals, Australian Aboriginals and New Zealand Maori. Overall, Aboriginals were more likely to report having asthma than non-Aboriginals (POR 1.41 [95% CI 1.23 to 1.60]), particularly among Canadian Aboriginals (POR 1.80 [95% CI 1.68 to 1.93]), Native Americans (POR 1.41 [95% CI 1.13 to 1.76]) and Maori (POR 1.64 [95% CI 1.40 to 1.91]). Australian Aboriginals were less likely to report asthma (POR 0.49 [95% CI 0.28 to 0.86]). Sex differences in asthma prevalence between Aboriginals and their non-Aboriginal counterparts were not identified. One study compared COPD prevalence between Native and non-Native Americans, with similar rates in both groups (POR 1.08 [95% CI 0.81 to 1.44]).CONCLUSIONS: Differences in asthma prevalence between Aboriginal and non-Aboriginal populations exist in a variety of countries. Studies comparing COPD prevalence between Aboriginal and non-Aboriginal populations are scarce. Further investigation is needed to identify and account for factors associated with respiratory health inequalities among Aboriginal peoples.

Details of southern elephant seal oil and fur seal and sea lion skin cargoes have been extracted from a large number of secondary sources dealing with Australian and New Zealand maritime history, which in turn referred to numerous primary sources of information. The data were collated and analysed for ten areas in the south-west Pacific region and published recently in two separate larger works. This review is a synthesis and analysis of the impact of the colonial sealing industry on seal stocks in the region, based on those papers, with some minor revisions and reference to works by other authors. Colonial sealing lasted from the late 18th to the mid- 19th century and was followed by sporadic hunting until the late 1940s. Southern elephant seals (Mirounga leonina) were hunted for their oil; and Australian fur seals (Arctocephalus pusillus doriferus), New Zealand fur seals (Arctocephalus forsteri), Australian sea lions (Neophoca cinerea) and New Zealand sea lions (Phocarctos hookeri) were targeted for their skins and some oil. At least 1,081 tons of elephant seal oil were shipped from King Is. between 1802 and 1819, while 8,380 tons were shipped from Macquarie Is. between 1810 and 1919. More than 1.4 million skins of both species of fur seals were harvested between 1792 and 1949, but only 4,000 Neophoca and 5,700 Phocarctos pelts are recorded as having been shipped by 1840. The Antipodes Islands yielded more than a quarter of the total fur seal skin harvest, and New Zealand and southern Australia each delivered a quarter of the total. Current numbers of the two species of fur seals combined are about a tenth of the crudely estimated size (1.5 million) of the original population. The exploited fur seals and sea lions were probably the same species as occur today at the original sealing localities, apart from Macquarie Is. where the identity of the exploited fur seals remains in doubt. There is some evidence that Maoris and Australian Aborigines hunted seals in pre-European times, resulting in reduced ranges and depleted stocks that were exploited later by colonial sealers.

Honey adulteration, where a range of sugar syrups is used to increase bulk volume, is a common problem that has significant negative impacts on the honey industry, both economically and from a consumer confidence perspective. This paper investigates High-Performance Thin Layer Chromatography (HPTLC) for the authentication and detection of sugar adulterants in honey. The sugar composition of various Australian honeys (Manuka, Jarrah, Marri, Karri, Peppermint and White Gum) was first determined to illustrate the variance depending on the floral origin. Two of the honeys (Manuka and Jarrah) were then artificially adulterated with six different sugar syrups (rice, corn, golden, treacle, glucose and maple syrup). The findings demonstrate that HPTLC sugar profiles, in combination with organic extract profiles, can easily detect the sugar adulterants. As major sugars found in honey, the quantification of fructose and glucose, and their concentration ratio can be used to authenticate the honeys. Quantifications of sucrose and maltose can be used to identify the type of syrup adulterant, in particular when used in combination with HPTLC fingerprinting of the organic honey extracts.

This paper presents the findings of a comprehensive review on common bee pollen processing methods which can impact extraction efficiency and lead to differences in measured total phenolic content (TPC) and radical scavenging activity based on 2,2-diphenyl-1-picrylhydrazyl (DPPH) and ferric reducing antioxidant power (FRAP) data. This hampers the comparative analysis of bee pollen from different floral sources and geographical locations. Based on the review, an in-depth investigation was carried out to identify the most efficient process to maximise the extraction of components for measurement of TPC, DPPH and FRAP antioxidant activity for two bee pollen samples from western Australia (Jarrah and Marri pollen). Optimisation by Design of Experiment with Multilevel Factorial Analysis (Categorical) modelling was performed. The independent variables included pollen pulverisation, the extraction solvent (70% aqueous ethanol, ethanol, methanol and water) and the extraction process (agitation, maceration, reflux and sonication). The data demonstrate that non-pulverised bee pollen extracted with 70% aqueous ethanol using the agitation extraction method constitute the optimal conditions to maximise the extraction of phenolics and antioxidant principles in these bee pollen samples.

Jellyfish as food represent a millennial tradition in Asia. Recently, jellyfish have also been proposed as a valuable source of protein in Western countries. To identify health risks associated with the potential human consumption of jellyfish as food, trace element accumulation was assessed in the gonads and umbrella tissues of the Mediterranean Rhizostoma pulmo (Macri, 1778), sampled over a period of 16 months along the shallow coastal waters a short distance from the city of Taranto, an area affected by metallurgic and oil refinery sources of pollution. Higher tissue concentrations of trace elements were usually detected in gonads than in umbrella tissue. In particular, significant differences in the toxic metalloid As, and in the metals Mn, Mo, and Zn, were observed among different tissues. The concentrations of vanadium were slightly higher in umbrella tissues than in gonads. No positive correlation was observed between element concentration and jellyfish size, suggesting the lack of bioaccumulation processes. Moreover, toxic element concentrations in R. pulmo were found below the threshold levels for human consumption allowed by Australian, USA, and EU Food Regulations. These results corroborate the hypothesis that R. pulmo is a safe, potentially novel food source, even when jellyfish are harvested from coastal areas affected by anthropogenic impacts.

SUMMARYThe ngwayir (western ringtail possum Pseudocheirus occidentalis) is an arboreal species endemic to south-western Australia. The range and population of this species have been significantly reduced through multiple anthropogenic impacts. Classified as vulnerable, the ngwayir is highly susceptible to extremes of temperature and reduced water intake. Ngwayir distribution was determined using three different species distribution models using ngwayir presence records related to a set of 19 bioclimatic variables derived from historical climate data, overlaid with 2050 climate change scenarios. MaxEnt was used to identify core habitat and demonstrate how this habitat may be impacted. A supplementary modelling exercise was also conducted to ascertain potential impacts on the tree species that are core habitat for ngwayir. All models predicted a reduction of up to 60% in the range of the ngwayir and its habitat, as a result of global warming towards the south-west of the project area, with a mean potential distribution of 10.3% of the total modelled area of 561 059 km2. All three tree species modelled (jarrah, marri and peppermint) were predicted to experience similar contractions in range throughout most of the predicted ngwayir range, although their distributions differed. Populations of ngwayir persisting outside core habitat may indicate potential conservation opportunities.

Wayne Blair’s 2012, dramatic comedy The Sapphires is an Australian film that discusses a number of important issues for Indigenous people, including the concept of belonging. Blair explores how belonging can exist both within community groups and internally through self-identity. The bones of the film are based on the true story of Laurel Robinson and Lois Peeler, two Indigenous women who toured Vietnam as the original ‘Sapphires’ with a New Zealand Maori band (Herche 2013). Laurel Robinson’s son, Tony Briggs wrote the screenplay and the 2004 musical (of the same name) thus being able to add a sense of authenticity. The film opens up a side of Australian history that has previously been underrepresented but has a universal appeal through its representation of belonging.

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.

"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.

Research Doctorate - Doctor of Philosophy (PhD)
Despite having some of the highest figures in the world in relation to obesity-related disease and premature death from preventable illnesses, Polynesians are not responding to Western biomedical suggestions for lifestyle interventions. The reasons behind this apparent reluctance are extensively explored in this thesis. Although there is a focus on health, in particular, obesity in this population group, this thesis also highlights the interaction between class and culture in all aspects of people’s lives. The challenge of maintaining consocial family values, identity and cultural practices in a new country and how these are adapting and changing is discussed, as well as issues around education, work practices and gender roles. This thesis, therefore, gives an overview of socio-economic and cultural issues affecting the growing Polynesian migrant community in Australia. This work has application for health professionals, policy makers, teachers, academics and community workers.

Shipping logs reveal that the first Indians to set foot on New Zealand soil were two young lascars from Pondicherry who arrived on a French East India Company ship in 1769—the year that James Cook first visited the country. Indian arrival in New Zealand was, therefore, contemporaneous with first European contact, a fact never before recognized in the extant literature on nation-building. Since then hundreds of Indian sepoys and lascars accompanied British East India Company ships to New Zealand, many going through Australian ports seeking work with sealing expeditions and on timber voyages. In the early nineteenth century, some of the lascars began to jump ship, marry local Maori women and settled down in New Zealand. This chapter argues that Indians in New Zealand can claim a history that goes as far back as the earliest Maori–European (Pakeha) contact.