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Journal articles on the topic 'Maori cultural studies'

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Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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1

Alice Te Punga Somerville. "Maori Cowboys, Maori Indians." American Quarterly 62, no. 3 (2010): 663–85. http://dx.doi.org/10.1353/aq.2010.0000.

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2

Paterson, RK. "Protecting Taonga: the cultural heritage of the New Zealand Maori." International Journal of Cultural Property 8, no. 1 (January 1999): 108–32. http://dx.doi.org/10.1017/s0940739199770633.

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New Zealand concerns regarding cultural heritage focus almost exclusively on the indigenous Maori of that country. This article includes discussion of the way in which New Zealand regulates the local sale and export of Maori material cultural objects. It examines recent proposals to reform this system, including allowing Maori custom to determine ownership of newly found objects.A major development in New Zealand law concerns the role of a quasi-judicial body, the Waitangi Tribunal. Many tribunal decisions have contained lengthy discussions of Maori taonga (cultural treasures) and of alleged past misconduct by former governments and their agents in relation to such objects and Maori cultural heritage in general.As is the case with legal systems elsewhere, New Zealand seeks to reconcile the claims of its indigenous peoples with other priorities, such as economic development and environmental protection. Maori concerns have led to major changes in New Zealand heritage conservation law. A Maori Heritage Council now acts to ensure that places and sites of Maori interest will be protected. The council also plays a role in mediating conflicting interests of Maori and others, such as scientists, in relation to the scientific investigation of various sites.Despite these developments, New Zealand has yet to sign the 1970 UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export, and Transfer of Ownership of Cultural Property. The changes proposed to New Zealand cultural property law have yet to be implemented, and there is evidence of uncertainty about the extent to which protecting indigenous Maori rights can be reconciled with the development of a national cultural identity and the pursuit of universal concerns, such as sustainable development.
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3

Smith, Barbara B., and Mervyn McLean. "Maori Music." Ethnomusicology 44, no. 2 (2000): 329. http://dx.doi.org/10.2307/852537.

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4

Marshall, Yvonne. "Indigenous Theory is Theory: Whakapapa for Archaeologists." Cambridge Archaeological Journal 31, no. 3 (May 18, 2021): 515–24. http://dx.doi.org/10.1017/s0959774321000214.

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Drawn by their foundation in fundamentally ‘otherwise’ posthuman ethical and moral worlds, archaeologists have in recent years employed a number of indigenous theories to interpret archaeological materials. In this paper I consider the potential of New Zealand Maori whakapapa, loosely and reductively translatable as genealogy or ancestry, to become a strand of general theory in archaeology. The qualities of whakapapa which I feel have particular potential are its moral and ethical embeddedness and its insistence on multiple forms of relating. Importantly, whakapapa has an accessible indigenous voice. There is an extensive published literature, both Maori and non-Maori, academic and general, discussing, interpreting and applying Maori social theory, including whakapapa. In addition, whakapapa remains today fundamental to everyday and ceremonial Maori life. It is lived. Employing whakapapa as archaeological theory does not, then, depend on a having a specific authoritative interpreter. Here I have taken recent work by installation artist Maureen Lander as a forum to outline the key principles of whakapapa and to inform my discussion of whakapapa as archaeological theory.
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5

Rosenfeld, Jean E. "Prophets, Land, and Law: Maori Holy Spirit Movements and the Domesday Book." Alternative Spirituality and Religion Review 12, no. 1 (2021): 17–38. http://dx.doi.org/10.5840/asrr202211880.

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The experience of colonialization and Christianization among the Maori of Aotearoa (New Zealand), the Polynesians’ furthest settlement in the Southern Hemisphere, resulted in significant population decline of the Maori, land alienation, the rise of nativist revitalization movements, and British laws regarding land tenure that conformed to a Domesday Book tradition of conquest and social stratification. Nativist religious movements attempted to regain the land, reverse Maori population decline, and avoid the pathological consequences of aporia, a Greek word that signifies “without a bridge.” Three successive “Holy Spirit” movements arose to heal the breach between the old world of the Polynesians and the new world of British colonization and Christianization. Adherents assumed an identity as Israelites—the children of Shem—and challenged the Christian dominance of the Pakeha (European New Zealanders). From this culture clash came the Land Wars of the nineteenth century and the emergence of a new, biracial nation.
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6

Tomas, Nin. "Recognizing Collective Cultural Property Rights in a Deceased—Clarke v. Takamore." International Journal of Cultural Property 20, no. 3 (August 2013): 333–48. http://dx.doi.org/10.1017/s0940739113000155.

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AbstractThe recent New Zealand Supreme Court decision inClarke v Takamoreraises issues about how Maori society views deceased tribal members as belonging to the extended family and tribal group collective. This conflicts with English common law understandings that a closer, legally protected individual relationship exists with an executor, if the decedent has left a will, or with a spouse, if there is no will. This note examines the conflict and suggests a solution that would be fairer to Maori than that unanimously reached by three of New Zealand's general courts.
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7

Storey, Kenton Scott. "Colonial Humanitarian? Thomas Gore Browne and the Taranaki War, 1860–61." Journal of British Studies 53, no. 1 (January 2014): 111–35. http://dx.doi.org/10.1017/jbr.2013.210.

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AbstractThe New Zealand Wars of the 1860s have traditionally been associated with the popularity of antagonistic racial discourses and the growing influence of scientific racism. Building upon recent research into the resonance of humanitarian racial discourses in this period, this article reconsiders the experience of Governor Thomas Gore Browne during the Taranaki War, 1860–61. The Taranaki War was a global news event that precipitated fierce debates within both New Zealand and Great Britain over the war's origins and the rights of indigenous Maori. This article reveals how both Browne and his wartime critics defined themselves as the true defenders of Maori rights. This general usage of humanitarian racial discourses was encouraged by perceptions of metropolitan surveillance, New Zealand's prominence within networks of imperial communication, and an onus to administrate Maori with justice.
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8

Paterson, Robert K. "Heading Home: French Law Enables Return of Maori Heads to New Zealand." International Journal of Cultural Property 17, no. 4 (November 2010): 643–52. http://dx.doi.org/10.1017/s0940739110000408.

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New Zealand claims for the return of preserved tattooed Maori heads held by foreign institutions have revisited complex legal, ethical, and cultural questions surrounding human remains in museum and other institutional collections worldwide. Recent legislation in France that facilitates the return of Maori heads in French museums represents a further stage in this ongoing story.
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9

Williams, David V. "Ko Aotearoa Tenei: Law and Policy Affecting Maori Culture and Identity." International Journal of Cultural Property 20, no. 3 (August 2013): 311–31. http://dx.doi.org/10.1017/s0940739113000143.

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AbstractIn July 2011 what is commonly known as the Wai 262 Report was released. After a protracted series of hearings, dating back to 1997, the New Zealand Waitangi Tribunal has at last reported on the some of the wide range of issues canvassed in those hearings. Three beautifully illustrated volumes contain a large number of recommendations in what is described as a whole-of-government report. This article notes earlier comments on Wai 262 in this journal and reframes what is often known as the ‘Maori renaissance’ from which this claim emerged in 1991. The Tribunal decided not to discuss historical aspects of the evidence presented, except for the Tohunga Suppression Act 1907, as this was not ‘an orthodox territorial claim’ allowing the Crown to negotiate with iwi for a Treaty Settlement. Of great significance for this readership, the Tribunal staunchly refused to entertain any discussion of ‘ownership’ claims to Maori cultural property. Rather, the Tribunal focussed on ‘perfecting the Treaty partnership’ between the two founding peoples of Aotearoa New Zealand. Its report is concerned with the future and with the Treaty of Waitangi when the nation has moved beyond the grievance mode that has dominated the last quarter century. The partnership principles are pragmatic and flexible. Very seldom indeed can Maori expect to regain full authority over their treasured properties and resources. The eight major topics of the chapters on intellectual property, genetic and biological resources, the environment, the conservation estate, the Maori language, Maori knowledge systems, Maori medicines and international instruments are briefly summarised. The author is critical of this Tribunal panel's timidity in refusing to make strong findings of Treaty breach as the basis for practical recommendations—the approach usually adopted in previous Tribunal reports on contemporary issues. The article then notes that the Wai 262 report featured significantly in 2012 hearings on Maori claims to proprietary rights in freshwater resources. It featured not to assist the freshwater claimants, however, but as a shield wielded by the Crown to try to deny Maori any remedy.The low bar of partnership consultations encouraged by the Wai 262 report was congenial for Crown counsel seeking to undermine Maori claims to customary rights akin to ‘ownership’ of water. The 2012 Tribunal panel, under a new Chief Judge, restrictively distinguished the Wai 262 report and found in favour of Maori rights to water. In conclusion, the article notes the irony of a government following neo-liberal policies in pursuing a privatisation strategy and yet relying on ‘commons’ rhetoric to deny Maori any enforceable rights to water; and of indigenous people arguing for ownership property rights to frustrate that government's policies.
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10

Nunns, Richard, Mervyn McLean, and Margaret Orbell. "Traditional Songs of the Maori." Ethnomusicology 37, no. 1 (1993): 122. http://dx.doi.org/10.2307/852253.

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11

Beatson, Donna. "A genealogy of Maori broadcasting: The development of Maori radio." Continuum 10, no. 1 (January 1996): 76–93. http://dx.doi.org/10.1080/10304319609365725.

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12

Macfarlane, Angus, Ted Glynn, Tom Cavanagh, and Sonja Bateman. "Creating Culturally-Safe Schools for Māori Students." Australian Journal of Indigenous Education 36, no. 1 (2007): 65–76. http://dx.doi.org/10.1017/s1326011100004439.

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AbstractIn order to better understand the present trends in New Zealand’s schooling contexts, there is a clarion call for educators to develop sensitivity and sensibility towards the cultural backgrounds and experiences of Maori students. This paper reports on the work of four scholars who share research that has been undertaken in educational settings with high numbers of Maori students, and discusses the importance of creating culturally-safe schools - places that allow and enable students to be who and what they are. The theoretical frameworks drawn on are based on both a life partnership analogy as well as on a socio-cultural perspective on human development and learning. The Maori worldview presented in this paper is connected to the Treaty of Waitangi, The Educultural Wheel and the Hikairo Rationale. Data were collected from two ethnographic case studies and analysed through these frameworks. Practical suggestions are then made for using restorative practices and creating reciprocal relationships in classrooms within an environment of care. The paper reports on an evidence-based approach to creating culturally-safe schools for Maori students.
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13

Neha, Tia, Angus Macfarlane, Sonja Macfarlane, Te Hurinui Clarke, Melissa Derby, Toni Torepe, Fiona Duckworth, Marie Gibson, Roisin Whelan, and Jo Fletcher. "Sustainable prosperity and enterprises for Maori communities in Aotearoa New Zealand: a review of the literature." Journal of Enterprising Communities: People and Places in the Global Economy 15, no. 4 (June 18, 2021): 608–25. http://dx.doi.org/10.1108/jec-07-2020-0133.

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Purpose The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples. Design/methodology/approach This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori. Findings The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context. Research limitations/implications The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide. Practical implications The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations. Social implications Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace. Originality/value The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.
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14

Goldsmith, Michael. "Who Owns Native Nature? Discourses of Rights to Land, Culture, and Knowledge in New Zealand." International Journal of Cultural Property 16, no. 3 (August 2009): 325–39. http://dx.doi.org/10.1017/s094073910999018x.

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AbstractMichael Brown famously asked ‘Who owns native culture?’ This paper revisits that question by analyzing what happens to culture when the culturally defined boundary between it and nature becomes salient in the context of disputes between indigenous and settler populations. My case study is the dispute between the New Zealand government and Maori tribal groupings concerning ownership of the foreshore and seabed. Having been granted the right to test their claims in court in 2003, Maori groups were enraged when the government legislated the right out of existence in 2004. Though the reasons for doing so were clearly political, contrasting cultural assumptions appeared to set Maori and Pakeha (New Zealanders of European origin) at odds. While couching ownership of part of nature as an IPR issue may seem counter-intuitive, I argue that as soon as a property claim destabilizes the nature/culture boundary, IPR discourse becomes pertinent.
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15

Shafer, Susanne M. "Bilingual/bicultural education for Maori cultural preservation in New Zealand." Journal of Multilingual and Multicultural Development 9, no. 6 (January 1988): 487–501. http://dx.doi.org/10.1080/01434632.1988.9994353.

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16

Meek, Allen. "Review: Mana Tuturu: Maori Treasures and Intellectual Property Rights." Media International Australia 121, no. 1 (November 2006): 201–2. http://dx.doi.org/10.1177/1329878x0612100122.

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17

Spolsky, Bernard. "Maori bilingual education and language revitalisation." Journal of Multilingual and Multicultural Development 10, no. 2 (January 1989): 89–106. http://dx.doi.org/10.1080/01434632.1989.9994366.

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18

Lee, Rochelle, and Nicola North. "Barriers to Maori sole mothers' primary health care access." Journal of Primary Health Care 5, no. 4 (2013): 315. http://dx.doi.org/10.1071/hc13315.

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INTRODUCTION: International research consistently shows that sole mothers experience poorer health and suboptimal health care access. New Zealand studies on sole mothers’ health report similar findings. The aim of this exploratory research was to better understand the experiences of Maori sole mothers’ access to health services, particularly primary health care, for personal health needs. METHODS: This qualitative study employed a general inductive design informed by a Kaupapa Maori approach, providing guidance on appropriate cultural protocols for recruiting and engaging Maori participants. Distributing written information and snowballing techniques were used to purposively recruit seven Maori sole mothers. Data collection involved semi-structured interviews which were digitally recorded and transcribed verbatim. Data were analysed using general inductive thematic analysis to identify commonalities and patterns in participants’ experiences. FINDINGS: The dominant themes that emerged captured and described participants’ experiences in accessing health care. The major barrier to access reported was cost. Compounding cost, transport difficulties and location or scheduling of services were additional barriers to health service accessibility. Child-related issues also posed a barrier, including prioritising children’s needs and childcare over personal health needs. CONCLUSION: The findings illuminate Maori sole mothers’ experiences of accessing health care and the complex socioeconomic inequalities affecting access options and uptake of services. Further investigation of barriers to access is needed. The study has implications for addressing barriers to access at policy, funding and practice levels to improve health outcomes and equitable health care access for Maori sole mothers. KEYWORDS: Health services accessibility; Maori; primary health care; single parent; single-parent family; socioeconomic factors
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19

Binney, Judith, and Gillian Chaplin. "Taking the photographs home: The recovery of a Maori history." Visual Anthropology 4, no. 3-4 (January 1991): 431–42. http://dx.doi.org/10.1080/08949468.1991.9966572.

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20

Archer, John. "The Little Waiata That Ran Away: Songs from the Maori-Pakeha Cultural Interface." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 44, no. 2-3 (May 2007): 239–47. http://dx.doi.org/10.2979/jfr.2007.44.2-3.239.

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21

Kimball, Linda Amy, and Margaret Orbell. "Hawaiki: A New Approach to Maori Tradition." Journal of American Folklore 101, no. 399 (January 1988): 120. http://dx.doi.org/10.2307/540282.

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22

Patterson, John. "Respecting Nature: a Maori Perspective." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 69–78. http://dx.doi.org/10.1163/156853598x00064.

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AbstractThis paper presents a distinctively Maori version of the idea that we should respect all creatures. At the heart of this philosophy is the concept of mauri, a life force which unites all creatures and enables them to flourish. By acknowledging this sort of connectedness we accept limitations to human domination of the environment: our actions must respect or enhance the quality of natural items, not simply further human or personal interests. A philosophy of respect for mauri asks us to respect and even enhance the essence or character of each creature and of each habitat. For this we need to understand them. While respect for mauri does not prevent us from using other creatures for food and other real needs, we humans are not seen as sovereign over nature, there being no fundamental dichotomy. According to this philosophy we should seek to live in harmony with nature, not to dominate it, harming other creatures only when we really need to. I end by arguing that those who find the idea of mauri hard to accept can work instead through the more familiar idea of mana, as the mauri of a creature would not be thought to matter unless its mana were acknowledged. Further, both mauri and mana involve an acknowledgment of the unity of all things, as well as their individual importance. The mana or standing of any creature depends on that of many others. The central thread of this Maori philosophy for the environment then is that we acknowledge and care about the special character of each creature, its mana and its mauri.
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23

Bel, Marine, Michael Berger, and Robert K. Paterson. "Administrative Tribunal of Rouen, Decision No. 702737, December 27, 2007 (Maori Head case)." International Journal of Cultural Property 15, no. 2 (May 2008): 223–26. http://dx.doi.org/10.1017/s0940739108080156.

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In October 2007, the mayor of the French city of Rouen agreed to return to New Zealand a preserved tattooed head of a Maori warrior (called toi moko by Maori) from that city's Museum of Natural History, whose collection the head had been part of since 1875. The decision to return the head was based on an initiative by the Museum of New Zealand (Te Papa Tongarewa), which has successfully secured the return of other such heads from museums in various European countries and the United States. Before the Rouen head could be handed over, however, the French Ministry of Culture intervened, arguing that its return was unauthorized under French law as being part of a French museum collection and thus inalienable.
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Stenhouse, John. "Imperialism, Atheism, and Race: Charles Southwell, Old Corruption, and the Maori." Journal of British Studies 44, no. 4 (October 2005): 754–74. http://dx.doi.org/10.1086/431940.

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van Meijl, Toon. "Maori hierarchy transformed: The secularization of tainui patterns of leadership." History and Anthropology 7, no. 1-4 (November 1994): 279–305. http://dx.doi.org/10.1080/02757206.1994.9960849.

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Rowse, Tim. "Antipodean perversity: A review of Andrew Sharp'sjustice and the Maori." History and Anthropology 11, no. 1 (January 1998): 119–29. http://dx.doi.org/10.1080/02757206.1998.9960909.

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Hall, C. Michael, Ian Mitchell, and Ngawlni Keelan. "Maori Culture and Heritage Tourism in New Zealand." Journal of Cultural Geography 12, no. 2 (March 1992): 115–28. http://dx.doi.org/10.1080/08873639209478414.

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Mills, Maree. "Pou Rewa: The Liquid Post, Maori Go Digital?" Third Text 23, no. 3 (May 2009): 241–50. http://dx.doi.org/10.1080/09528820902954879.

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Mitchell, Peta. "Review: He Pitopito Kôrero nô te Perehi Mâori: Readings from the Maori-Language Press." Media International Australia 122, no. 1 (February 2007): 202. http://dx.doi.org/10.1177/1329878x0712200125.

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Ip, Manying. "Maori‐Chinese encounters: indigine‐immigrant interaction in New Zealand." Asian Studies Review 27, no. 2 (June 2003): 227–52. http://dx.doi.org/10.1080/10357820308713376.

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Bishop, Russell, and Ted Glynn. "Researching in Maori contexts: An interpretation of participatory consciousness." Journal of Intercultural Studies 20, no. 2 (October 1999): 167–82. http://dx.doi.org/10.1080/07256868.1999.9963478.

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Bridget Orr. "“Maui and Orphic blood”: Cook’s Death in Contemporary Maori Poetry." Eighteenth Century 49, no. 2 (2008): 165–79. http://dx.doi.org/10.1353/ecy.0.0011.

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Nicholson, Rangi, and Ron Garland. "New Zealanders' attitudes to the revitalisation of the Maori language." Journal of Multilingual and Multicultural Development 12, no. 5 (January 1991): 393–410. http://dx.doi.org/10.1080/01434632.1991.9994472.

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McCarthy, Conal, and Paul Tapsell. "Te Poari Whakapapa: the origins, operation and tribal networks of the Board of Maori Ethnological Research 1923–1935." Journal of the Polynesian Society 128, no. 1 (March 2019): 87–106. http://dx.doi.org/10.15286/jps.128.1.87-106.

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Rotheram-Borus, Mary Jane, and Keith J. Petrie. "Patterns of Social Expectations among Maori and European Children in New Zealand." Journal of Cross-Cultural Psychology 27, no. 5 (September 1996): 576–97. http://dx.doi.org/10.1177/0022022196275006.

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Graham, James. "The Maori Boarding Schools and Maori Leadership: An Educational Tradition Viewed through the Stories of Te Aute College." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 11, no. 1 (2011): 249–60. http://dx.doi.org/10.18848/1447-9532/cgp/v11i01/38974.

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Marshall, James, and Michael Peters. "Te reo o te tai Tokerau: The assessment of oral Maori." Journal of Multilingual and Multicultural Development 10, no. 6 (January 1989): 499–514. http://dx.doi.org/10.1080/01434632.1989.9994394.

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Toyibah, Dzuriyatun, and Irma Riyani. "DOING GENDER AND RACE INTERSECTIONALITY: THE EXPERIENCES OF FEMALE MAORI AND NONWHITE ACADEMICS IN NEW ZEALAND." International Journal of Asia Pacific Studies 18, no. 1 (January 25, 2022): 31–47. http://dx.doi.org/10.21315/ijaps2022.18.1.2.

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Several studies that focus on Western settings like Canada, the United States, the United Kingdom, Australia, and New Zealand have found that gendered institutions within academic careers are still preserved through various means. These studies have verified that fewer women are in tenure track positions than men. Additionally, women have been receiving a lower salary and are seldom promoted. Several issues such as mobility, parenting, and gender bias in application and evaluation rate as well as gender citation gap are highly correlated with women’s challenges in pursuing professorships. Nonetheless, there is still a lack of studies pertaining to the impact of the intersection of race and gender on the experiences of people of colour and minority groups in academia. The current study aims to explore the role that gender and race play among female academics, which includes the careers of Maori academics (the indigenous people of New Zealand) and non-white academics in New Zealand. Based on in-depth interviews conducted with 15 academic staff, including Maori and non-white academics in New Zealand, the current research corroborates the existing literature regarding the interplay of race and gender in advancing academic career. Furthermore, this research also finds that the merit-based concept or objective indicators of academic excellence do not necessarily apply in New Zealand. On account of their gender and racial identities, women of minority groups and non-white academics frequently experience multidimensional marginalisation while pursuing their academic careers.
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Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (June 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.
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Joseph, Paul. "Maori and the Market: The Waitangi Tribunal." Race & Class 41, no. 4 (April 2000): 59–80. http://dx.doi.org/10.1177/0306396800414001.

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Olsen, Kjell. "The Maori of Tourist Brochures Representing Indigenousness." Journal of Tourism and Cultural Change 6, no. 3 (November 2008): 161–84. http://dx.doi.org/10.1080/14766820802553152.

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Pearson, David. "From communality to ethnicity: Some theoretical considerations on the Maori ethnic revival." Ethnic and Racial Studies 11, no. 2 (April 1, 1988): 168–91. http://dx.doi.org/10.1080/01419870.1988.9993596.

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Jungová, Gabriela. "Gottfried Lindauer and the Náprstek Museum: Ethnographic Collection." Annals of the Náprstek Museum 40, no. 1 (2019): 25–42. http://dx.doi.org/10.2478/anpm-2019-0003.

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Gottfried Lindauer was a Bohemian painter residing and working in Aotearoa New Zealand. His paintings capturing the native people and their life earned him praise and respect from the Māori and Pākehā alike, as well as international recognition within and outside the artistic community. The Náprstek Museum in Prague owns two of his paintings, a small collection of Maori objects, photographs and letters to Ms Josefa Náprstková. This set of resources offers a comprehensive view on the artist’s collection practices, his creative process, and last but not least his relation to the Náprstek family.
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Turbott, John. "Religion, Spirituality and Psychiatry: Conceptual, Cultural and Personal Challenges." Australian & New Zealand Journal of Psychiatry 30, no. 6 (December 1996): 720–27. http://dx.doi.org/10.3109/00048679609065037.

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Objective: Recent psychiatric literature and contemporary sociopolitical developments suggest a need to reconsider the place of religion and spirituality in psychiatry. This paper was written with the aim of encouraging dialogue between the often antithetical realms of religion and science. Method: Material from psychiatric, sociological and religious studies literature was reviewed, with particular emphasis on New Zealand sources. Results: Despite the secularising effects of science, the presence and influence of ‘religiosity’ remains substantial in Western culture. The literature emphasises the central importance of religion and spirituality for mental health, and the difficulty of integrating these concepts with scientific medicine. Psychiatric tradition and training may exaggerate the ‘religiosity gap’ between doctors and patients. In New Zealand, the politically mandated bicultural approach to mental health demands an understanding of Maori spirituality. Conclusions: Intellectual, moral and pragmatic arguments all suggest that psychiatry should reconsider its attitude to religion and spirituality. There are many opportunities for research in the field. Psychiatry would benefit if the vocabulary and concepts of religion and spirituality were more familiar to trainees and practitioners. Patients would find better understanding from psychiatrists, and fruitful interdisciplinary dialogue about mutual issues of ‘ultimate concern’ might ensue.
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Rubie-Davies, Christine M., Elizabeth Peterson, Lynda Garrett, Penelope Watson, Annaline Flint, Heather O’Neill, and Lyn Mc Donald Mc Donald. "Do Student Beliefs Differ by Ethnicity? Exploring self-perceptions." European Journal of Social & Behavioural Sciences 4, no. 1 (January 1, 2013): 164–76. http://dx.doi.org/10.15405/ejsbs.2013.1.19.

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Studies that have investigated student beliefs by ethnicity have shown differing perceptions for some ethnic groups on constructs such as self-regulated learning, attribution and perceptions of class climate. Moreover, the findings have differed from one cultural context to another. However, the exploration of student beliefs about several psycho-social variables by ethnicity does not appear to have been undertaken. Hence, the current study examined student self-concept, motivation, perceptions of class climate and self-expectations of four different ethnic groups: European, Maori, Pasifika and Asian students within the New Zealand context. Group differences were found for some variables. Educational implications and directions for future research are presented and discussed.
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Kerr, Brigit Giovanna, and Robin Margaret Averill. "Contextualising assessment within Aotearoa New Zealand: drawing from mātauranga Māori." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (May 17, 2021): 236–45. http://dx.doi.org/10.1177/11771801211016450.

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There is long-standing disparity between the schooling success of many Māori (Indigenous peoples of Aotearoa New Zealand) learners and non-Māori learners. While much work internationally and nationally has focussed on culturally responsive pedagogies, the idea of culturally sustaining assessment has received less attention. Given the historical dominance of a West-centric education system, assessment practices within Aotearoa New Zealand schools have not necessarily embedded a Māori worldview. Informed by cultural advice, assessment constructs that embody manaakitanga (care, respect, hospitality), wānanga (a forum, a sharing of knowledge, a place of learning) and culturally sustaining pedagogy were examined alongside a literature review and analysis of interviews with four education practitioners. Results show that assessment can be designed to acknowledge Māori learners’ capabilities and educational successes. Findings, presented using a Hauora Approach to Assessment (Well-being Approach to Assessment) framework, provide much needed ways for teachers to contextualise assessment within mātauranga Māori (Maori knowledge system).
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Barkhuizen, Gary, Ute Knoch, and Donna Starks. "Language Practices, Preferences and Policies: Contrasting Views of Pakeha, Maori, Pasifika and Asian students." Journal of Multilingual and Multicultural Development 27, no. 5 (September 15, 2006): 375–91. http://dx.doi.org/10.2167/jmmd450.1.

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Liu, Liangni. "The Representation of Maori in Local Chinese Language News Media in New Zealand." Journal of Intercultural Studies 30, no. 4 (November 2009): 403–29. http://dx.doi.org/10.1080/07256860903214149.

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Thomas, David R., and Linda Waimarie Nikora. "Maori, Pakeha and New Zealander: Ethnic and national identity among New Zealand students1." Journal of Intercultural Studies 17, no. 1-2 (January 1996): 29–40. http://dx.doi.org/10.1080/07256868.1996.9963431.

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Mitchell, W. J. T. "Reframing Landscape." ARTMargins 10, no. 1 (February 2021): 14–19. http://dx.doi.org/10.1162/artm_a_00281.

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Abstract “Reframing Landscape” explores three distinct landscapes that have been decisively impacted by conquest and colonization, reframed by three artistic interventions: painting, photography, and sculpture. August Earle shows us the de-forested landscape of 19th century New Zealand, still guarded by a Maori totem; Miki Kratsman photographs a wall mural in occupied Palestine that erases the presence of indigeneous people; and Antony Gormley anticipates the clearing of Manhattan by a pandemic in whirlwind of metal. Real spaces and places are converted into landscapes of attention into what has been lost and what is to come.
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