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1
Gallagher, Kerrie Louise. "An Intervention Approach to Target Vocabulary Development in Te Reo Maori in Maori Immersion Settings." Thesis, University of Canterbury. Communication Disorders, 2008. http://hdl.handle.net/10092/1879.
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The aim of this study was to investigate the effectiveness of a storybook retell technique to facilitate vocabulary acquisition in children educated in Māori immersion class settings. A second aim of the study was to explore the cultural responsiveness and pedagogical appropriateness of the intervention approach and the importance of relationship building (whakawhanaungatanga) to successful interventions. Nine children participated in the study. These children (aged between 5 and 8 years) were recruited from two Kura Kaupapa Māori settings in differing urban areas in New Zealand. The children entered the study on a rolling basis in groups of three. The first three participants to enter the study were recruited from the one classroom on the basis of their demonstrating specific language impairment (SLI). The second group of three participants attended a different classroom and these participants were recruited into the study as a result of identified delayed reading development (RD). The third group of three participants from a third classroom was selected as the participants exhibited typical spoken and written language development (TD). The intervention technique utilized in this study adopted a structured approach to teaching the meaning of pre selected vocabulary items that were embedded in class story books. Three different books were selected and each book was read by the teacher to the whole class three times during a one week period. The target vocabulary was highlighted each time it occurred in the story through the following techniques: an adult definition was given for the word, an antonym or synonym was given, and the meaning was acted out by the teacher or the picture detailing the meaning of the word in the book was highlighted. A single subject research design using pre-intervention, intervention and post intervention assessment probes for the target vocabulary items was employed to examine the effectiveness of the intervention in teaching the children the targeted vocabulary. Teacher interviews were also carried out to assess the appropriateness of the intervention in relation to the philosophy of the Kura Kaupapa and its pedagogical appropriateness and cultural responsiveness. The results suggested that the children in all three groups (SLI, RD and TD) made moderate gains in the acquisition of the target vocabulary supporting the hypothesis that targeting vocabulary in story book retelling at a whole class level will lead to acquisition of the vocabulary by the participants' exposed to the intervention. However, using a Two Standard Deviation method to evaluate the significance of each participant's change, the gains made for the RD and SLI participants were not significant. The TD participants did demonstrate a significant difference in the number of words correct. The teachers of the participants involved in the study reported positively on the effectiveness and appropriateness of the intervention for inclusion within the Kura Kaupapa and classroom programme. In particular, teachers' reported that as the intervention included each child in the class (as opposed to a withdrawal intervention model) the intervention was more appropriate for the philosophy of the Kura Kaupapa. The teachers' also reported the effectiveness of the intervention for the development of collaboration and relationship building between the teacher and researcher (a speech-language therapist. The data showed that the intervention investigated in this study was culturally responsive and pedagogically appropriate. It could be included as a component of the class programme as it was responsive to the philosophy of the Kura Kaupapa. The participants' did make moderate gains in the acquisition of the vocabulary (although not at a level to be considered significant for children with delayed development). Further research is necessary to explore the effectiveness of what may potentially be a useful intervention to enhance vocabulary development for children in Kura Kaupapa.
2
Tito, Janie. "Māori language use in New Zealand secondary schools : what are the issues for teachers and students? : a thesis submitted to the Victoria University of Wellington in partial fulfilment of the requirements for the degree of Master of Arts in Māori Studies /." ResearchArchive@Victoria e-Thesis, 2008. http://hdl.handle.net/10063/544.
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De, Bres Julia. "Planning for tolerability : promoting positive attitudes and behaviours towards the Māori language among non-Māori New Zealanders : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Linguistics /." ResearchArchive@Victoria e-Thesis, 2008. http://hdl.handle.net/10063/687.
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Horton, Philippa. "Determiners and complementizers in Cook Islands Maori." Master's thesis, Department of Linguistics, 2000. http://hdl.handle.net/2123/5310.
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Thesis (M. Phil.)--University of Sydney, 2000.Title from title screen (viewed July 29, 2009) Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Linguistics, Faculty of Arts. Bibliography: leaves 185-189. Also available in print form.
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Horton, Philippa. "Determiners and complementizers in Cook Islands Maori." Connect to full text, 2000. http://hdl.handle.net/2123/5310.
Full textAbstract:
Thesis (M. Phil.)--University of Sydney, 2000.Title from title screen (viewed July 29, 2009) Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Dept. of Linguistics, Faculty of Arts. Bibliography: leaves 185-189. Also available in print form.
6
Rewi, Poia, and n/a. "Te Ao o te whaikōrero." University of Otago. Te Tumu - School of Māori, Pacific and Indigenous Studies, 2005. http://adt.otago.ac.nz./public/adt-NZDU20060705.121343.
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Te Ao o te Whaikōrero, the �world of Māori oratory�, explores the complexity of ̂Māori oratory, both past and present. What makes whaikōrero more than merely a theatrical speech is the origin and function of the various components, the rites associated with the selection and qualification of its exponents, and its delivery. This thesis delves into the underlying philosophies inherent in whaikōrero which impact on, and are influenced by, a diverse range of systems within the Māori world, its culture, etiquette, and belief system. We must also recognise the effect of colonisation and urbanisation on Māori practices. Whaikōrero is tragically undermined by some of its �performers� and observers alike, and possibly, through ignorance, arrogance and complacency, a sense of disregard has developed about its true value. The effect of this is whaikōrero of inferior quality. With this in mind, this thesis expounds the �underlying philosophies� of whaikōrero through both oral and literary sources, as well as objective and subjective discussion.
The chapters illustrate the inter-tribal, intra-tribal, and individual variations which make each delivery of whaikōrero unique. The thesis begins with the origin of whaikōrero, after which modes of learning and the acquisition of whaikōrero are discussed. This provides the basis to discuss the locations where whaikōrero takes place and who is permitted to deliver whaikōrero. Having designated the people to deliver whaikōrero and their �space� for delivery there is an exploration of the speaker, and the attributes which qualify a particular individual, or the type of delivery that is acceptable. The issue of �quality�, or lack of it, is of paramount importance in terms of the mana of the individual performer, and the people (s)he represents. The range of information discussed up to this point is historical and tracks the evolution of whaikōrero to the present; the conclusion, therefore, also addresses some of the issues raised which are potentially challenging in regard to current adherence to custom and etiquette. This opens the window into the future of whaikōrero, and what adaptations may lie ahead. Perhaps with broader, and more in-depth discussion, and in particular, the explanation of the diversity of whaikōrero, this thesis will provide a) a means by which the spirit of older whaikōrero can be reinvested in the modern context by current and potential orators, and b) raise the awareness of speakers whereby they themselves can seek excellence in their own whaikōrero. Perhaps with an invigorated approach to both the delivery, observance, and a more informed appreciation of whaikōrero, there will be a resurgence of excellence in whaikōrero.
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Nicholson, Rangi. "Hei timatanga korero : Maori language regenesis and Mihinare clergy." Thesis, University of Canterbury. Department of Linguistics, 2000. http://hdl.handle.net/10092/4663.
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This thesis is about Maori language regenesis and the role of the Maori Anglican
Church. It draws upon current research into language endangennent, language
revival, language revitalisation and language reversal from an international sociolinguistic
perspective. In particular, it explores Fishman's (1991) reversing language
shift model within the context of the Maori Anglican Church. This model emphasises
the critical importance of inter-generational language transmission in the home,
family, neighbourhood and community.
It is clear that for almost two hundred years the Maori Anglican Church has supported
the development of the Maori language. Maori print literacy, Maori language synods
and church board meetings, the Maori Anglican Church schools and tertiary
institutions, and the conferences of the Te Aute College Students' Association (later
known as the Young Maori Party) have all contributed to a tradition which has built
the foundation for the Church's more recent efforts to lobby for kohanga reo, kura
kaupapa, iwi radio stations and Maori television. The review of the Church’s history
provides signposts to guide it in its selection of short, medium and long-tenn Maori
language goals.
In-depth interviews with twelve senior clergypersons furnish insights into the use of
the Maori language in the contexts of the home, neighbourhood and community as
well as the Church. These recordings also canvass their attitudes to the language in
general, as well as their aspirations for the future. The research methodology explores a holistic approach to interviewing which has emerged as a developing Maori analytical tool.
The thesis concludes by making three major recommendations on how the Maori
Anglican Church might continue its Maori language planning and policy-making, and
thus contribute to Maori language regenesis. Without these new initiatives, the Maori
language within the Church may well become a language like Latin which is used in
church services but is not a vibrant vernacular.
8
Paterson, Lachlan, and n/a. "Nga reo o nga niupepa : Maori language newspapers 1855-1863." University of Otago. Te Tumu - School of Maori, Pacific and Indigenous Studies, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070502.151028.
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By 1855, most Maori still lived in a tribal setting, with little official Pakeha interference. This would have been as they expected, exercising their tino rangatiratanga, the chiefly rights guaranteed by the Treaty of Waitangi. However, their world was changing. In an effort to gain Pakeha goods, many Maori had entered the market economy. Most had converted to Christianity. Many could read and write. Some had sold land to accommodate the increasing numbers of Pakeha settlers. These trends gratified the government. It envisaged a New Zealand society dominated by Pakeha, in which European mores would be norm, and where its sovereignty, gained through the Treaty, would be substantive rather than nominal.
At this time, the government pursued the policy of iwi kotahi (one people) or "amalgamation". This policy included the aim of elevating Maori socially and economically by extending to them the benefits of European civilisation. It sought too to encourage Maori to give up their "waste" lands for Pakeha settlement and for Maori to accept the rule of English law, and government authority. Ultimately the two races would become one society- a Pakeha-style society. The government used newspapers for disseminating its message to Maori, publishing the bi-lingual Maori Messenger-Te Karere Maori from January 1855 to September 1863.
This thesis investigates the government�s newspaper, plus other Maori language newspapers appearing within the period, printed by government agents, evangelical Pakeha, the Wesleyan Church, and the rival Maori government, the Kingitanga. The thesis not only looks at the impact of newspapers upon Maori society and politics at this time, but also how the newspapers portrayed the major social and political issues to Maori, including the first Taranaki War, the Kohimarama Conference, and the impending all-out war with the Kingitanga in Waikato.
Using the newspapers as its major source, this thesis seeks to show how Maori might have understood the issues, and where possible, to allow them to respond in their own voices. We are fortunate that for almost a year the Kingitanga was able to publish its own views in Te Hokioi, thus allowing the anti-government Maori voice to articulate its stand. However, Maori opinion was hardly unitary. The Pakeha-run Maori language newspapers, through reports, reported speeches, and their corresponence columns, provide another set of Maori opinions, which show a variety of opinions on political and social issues. Many histories of this period focus on the tensions and conflicts between Crown and Maori, thus marginalising pro-government Maori, the waverers, and those who merely wanted to keep trouble from their door. This thesis endeavours to illuminate the whole colonial discourse as it appeared in the Maori language newspapers, providing as wide a range of opinions as possible.
9
Lewis, Roger Brian. "A criterion referenced analysis and evaluation of the processes involved in formulating a Māori language regeneration strategy for Whakamārama marae." The University of Waikato, 2007. http://hdl.handle.net/10289/2303.
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The quality of the processes involved in language regeneration strategy formation is critical to the creation of an effective language regeneration strategy and this, in turn, is critical to the achievement of successful language regeneration outcomes. The overall aim of this research project was to evaluate, using a range of effectiveness criteria, the processes involved in the creation of a marae-based te reo Māori regeneration strategy in the hope that others involved in similar projects in the future would benefit and in the hope that the Whakamārama whānau will themselves derive benefit from it in reviewing what has already been achieved. In Chapter 1, the background to the research project and its rationale are outlined and the research questions and research methods are introduced. Chapter 2 provides a critical review of selected literature in the area of strategic planning aspects of language regeneration and relevant aspects of mātauranga Māori. Using an ethnographic approach, the processes and immediate outcomes (in terms of a survey report and a regeneration plan for Whakamārama marae) of the language regeneration project are outlined in Chapter 3. In Chapter 4, effectiveness criteria are derived on the basis of the literature review in Chapter 2. These include criteria relating to leadership, participation, Kaupapa Māori values, environmental analysis and outcomes. The criteria are then applied to the analysis and evaluation of the processes and outcomes outlined in Chapter 3 in order to identify their strengths and weaknesses. The overall conclusion is that Whakamārama's language regeneration activities to date can be regarded as successful in many ways, including the fact that they have resulted in the production of high quality documentation that is widely appreciated by the whānau in the form of a maraebased language survey and a marae-based te reo Māori regeneration plan. Working voluntarily and often under difficult circumstances, core group members demonstrated that they possessed the essential characteristics of commitment, motivation and determination, in addition to the willingness and ability to use existing skills and knowledge effectively and to develop further skills and knowledge as the project proceeded. Perhaps most important, they developed a caring and effective working culture. However, the weaknesses of the project included a lack of preparation and planning prior to the commencement of the project which resulted in a build up of work at a number of stages. This, in turn, lead to delays in producing outcomes and some loss of momentum. It also led, indirectly, to the views of two or three members of the core group being overrepresented in the reo plan goals. The information and analysis provided here have relevance to any language community involved in micro-level language regeneration activities of a similar type. It is hoped therefore that this thesis may help others to not only avoid the problems experienced by the Whakamārama whānau but also to benefit from their successes.
10
Gallegos, Carina. "Paradigms on indigenous language revitalisation : the case of te reo Māori in Aotearoa New Zealand and Mapudungun in Chile : a thesis submitted to the Victoria University of Wellington in partial fulfilment of the requirements for the degree of Master of Development Studies /." ResearchArchive@Victoria e-Thesis, 2007. http://hdl.handle.net/10063/1041.
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Laws, Mark R., and n/a. "Maori language integration in the age of information technology: a computational approach." University of Otago. Department of Information Science, 2001. http://adt.otago.ac.nz./public/adt-NZDU20070517.123300.
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A multidisciplinary approach that involves language universals, linguistic discourse analysis and computer information technology are combined to support the descriptive nature of this research dissertation. Utilising comparative methods to determine rudimentary language structures which reflect both the scientific and historic parameters that are embedded in all languages. From a hypothesis to the proof of concept, a multitude of computer applications have been used to test these language models, templates and frameworks. To encapsulate this entire approach, it is best described as "designing then building the theoretical, experimental, and practical projects that form the structural network of the Maori language system". The focus on methods for integrating the language is to investigate shared characteristics between Maori and New Zealand English. This has provided a complete methodology for a bilingual based system. A system with text and speech for language generation and classification. This approach has looked at existing computational linguistic and information processing techniques for the analysis of each language�s phenomena; where data from basic units to higher-order linguistic knowledge has been analysed in terms of their characteristics for similar and/or dissimilar features. The notion that some language units can have similar acoustic sounds, structures or even meanings in other languages is plausible. How these are identified was the key concept to building an integrated language system. This research has permitted further examination into developing a new series of phonological and lexical self organising maps of Maori. Using phoneme and word maps spatially organised around lower to higher order concepts such as �sounds like�. To facilitate the high demands placed on very large data stores, the further development of the speech database management system containing phonological, phonetic, lexical, semantic, and other language frameworks was also developed. This database has helped to examine how effectively Maori has been fully integrated into an existing English framework. The bilingual system will allow full interaction with a computer-based speech architecture. This will contribute to the existing knowledge being constructed by the many different disciplines associated with languages; naturally or artificially derived. Evolving connectionist systems are new tools that are trained in an unsupervised manner to be both adaptable and flexible. This hybrid approach is an improvement on past methods in the development of more effective and efficient ways for solving applied problems for speech data analysis, classification, rule extraction, information retrieval and knowledge acquisition. A preliminary study will apply bilingual data to an �evolving clustering method� algorithm that returns a structure containing acoustic clusters plotted using visualisation techniques. In the true practical sense, the complete bilingual system has had a bi-directional approach. Both languages have undergone similar data analysis, language modelling, data access, text and speech processing, and human-computer network interface interaction.
12
Moorfield, John C., and n/a. "A discourse on the nature of Te Whanake [kit] : a series of textbooks and resources for adult learners of Maori : a commentary on the body of work submitted for the degree of Doctor of Literature at the University of Otago." University of Otago. Te Tumu - School of Maori, Pacific and Indigenous Studies, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070523.152527.
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As suggested in the regulations for the degree, this discourse on the nature of the Te Whanake series of Maori language textbooks and resources is being submitted with the series in support of the application for the award of the degree of Doctor of Literature (LittD) at the University of Otago.
The purpose of this discourse is to make explicit some of the principles that underlie what is contained in the textbooks, the audio-and videotapes and the teachers� manuals. Some of this commentary repeats information provided in Maori or English in the teachers� manuals. As well as concentrating information about the nature of the Te Whanake series into one document, it is also for the benefit of those who do not understand Maori.
This commentary will:
outline the author�s background leading up to the writing of the Te Whanake series;
discuss the content of the textbooks and resources;
make explicit the teaching methodology underpinning the series and how these methods are implemented;
explain the principles used in creating the textbooks and tape-recorded exercises; and discuss the pedagogic grammar of the Maori language contained in the textbooks.
While the four student textbooks are central to the submission, the total set of resources needs to be considered. The description in Chapter Two will give an insight into what the four student textbooks, the teachers� manuals, the study guides and the audio-and videotaped exercises contain.
While the textbooks, teachers� manuals, study guides and audiotapes of the Te Whanake series are original work by the author, the series does draw on the work of fluent speakers and writers of Maori, especially in the more advanced textbooks and supporting resources. This was necessary to expose the learners to a variety of contemporary texts as well as examples by writers from last century when Maori was still very much the language of Maori communities.
It seems that by 1929 Maori was being offered as a unit for the Bachelor of Arts degree by the University of New Zealand, although there is conflicting information regarding the precise date when this started. However, it was not until 1951 that the language was actually taught by a permanent member of the faculty at any constituent college of the University of New Zealand when Professor Bruce Biggs was appointed Lecturer in Maori Studies at the University of Auckland.The other universities in New Zealand have gradually followed. The University of Waikato introduced Maori as a subject for a Bachelors degree early in its life in 1970 under the leadership of Timoti Karetu, but the University of Otago, which was established in 1869, only introduced Maori as a subject in 1981 despite having produced some outstanding Maori graduates such as Sir Peter Buck.
It was only with the production of the Te Whanake textbooks and resources that a comprehensive series designed to teach Maori as a second language to adults has become available. Prior to the production of these resources the material available for teaching Maori language to adults was limited to a few grammar textbooks, the best of which was Bruce Biggs� Let�s Learn Maori. Other textbooks available were designed for teaching the language to children, the most notable of which are the more advanced textbook by Timoti Karetu called Te Reo Rangatira. There were no Maori language textbooks designed for developing the receptive and productive skills of adult learners of Maori. Some European languages such as English, French, Spanish and German have a variety of helpful and well designed textbooks and accompanying resources for adult foreign language learners. Maori had no such resources.
The Te Whanake series provides the basis for a structured Maori language programme from beginner level through to the advanced learner of Maori. While further resources will continue to be added to the series, with the publication in 1996 of Te Whanake 4 Te Kohure and its set of six videotapes there is finally a comprehensive set of resources for teaching Maori to adults.
13
Harris, Fleur Estelle Jeanne. "(Re)-Constructing Māori Children as Achieving Learners." Thesis, University of Canterbury. School of Educational Studies and Human Development, 2007. http://hdl.handle.net/10092/1062.
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Since early European settlement of Aotearoa New Zealand Māori children have been constructed as deficient learners in the education system, and this construction continues to undermine their learning at school today (Butchers, 1930; Macfarlane, 2005; Ministry of Education, 1998, 2005). Educational assessment practices have largely contributed to this discourse, because they reflect western ideologies regarding the reasons for testing, who does the testing, what counts as important to test, how results are interpreted and so on (Bishop & Glynn, 1999). Further, the tests used have been developed with monolingual and monocultural European children. Reading acquisition and language development have been implicated as major learning deficits for Māori children (Crooks & Flockton, 2005; Ministry of Education, 2006; Wagemaker, 1992). And a body of research signals that the reading related language skills for phonological awareness and narrative ability are linked to reading acquisition for English (Adams, 1990; Botting, 2002; Rollins, McCabe & Bliss, 2000). My research is an enquiry into how Māori children respond to reading related language assessments for narratives and phonological awareness, taking into account their lived experiences and cultural practices. My aim is to create possibilities for alternative discourses to the deficit discourse. With support from a local Kaumātua and school whānau I worked as a participant-observer in two classrooms in two schools for one year, following 17 Māori children. Critical theory, socio cultural theory and Kaupapa Māori theory informed my position. The techniques I used to approach my research practice and analyse my data reflect the influence of these frames as I understand and interpret them. Throughout the year of field work, I undertook a range of activities, including conversations with parents, children and school personnel, observations of class 'lessons' and the teaching strategies used by the teacher, visits to the children's homes, collection of school records, and administration of assessments related to reading, narrative tasks, and phonological awareness according to a standardized English test, the Preschool and Primary Inventory of Phonological Awareness (PIPA) (Dodd, Crosbie, MacIntosh, Teitzel & Ozanne, 2000) and a specifically designed set of Māori language tasks. I used video and audio recording for some activities, and wrote my observation notes while observing or immediately following an event or session. My findings showed that the home and school contexts for the children were largely bicultural and bilingual. The children were living their lives in ways vastly different to monolingual and moncultural Pākehā (European) children. Those who had been at school for approximately five years were reading at or above their age, in line with traditional reading norms, despite showing relatively poor phonological awareness skills determined by the 'standard' test procedures. The 'standard' testing process for both phonological awareness and narrative ability presented most of the children as language deficient and in need of intervention, or at least in need of ongoing monitoring. However, my analyses driven from the theoretical frames mentioned above presented the children with language strengths and difference. These children were clearly able, achieving learners. My study highlighted the fact that the bilingual and bicultural knowledge and skills of Māori children are not valued in the predominantly monolingual and mono-cultural education system, and this has serious implications for their learning and for perpetuating the cycle of deficiency construction because the children are seen not to meet the requirements of the system and its assessment protocols. Further, regardless of phonological awareness and narrative 'ability', by the time Māori children have been at school for a period of time, approximately five years, they are able to read English and understand the written text. This finding questions the relevance of the salience generally attributed to phonological awareness as a crucial building block for bilingual children who are proficient in or exposed to a non-alphabetic language, such as te reo Māori. I argue that the assessments used in schools are inappropriate for bilingual and bicultural Māori children. When the children's language skills were analysed using alternative systems to the 'standard' methods prevalent in schools, they were able and achieving learners. They were not learners 'at-risk' but learners 'at-promise', to use Tabachnick and Bloch's terms (1995). This study provides empirical evidence that bilingual and bicultural Māori children's learning needs are not met by the current school system. Continued research in this area will strengthen the necessity for changes to be made in the education system, changes that are sensitive to, and value, linguistic and cultural difference in the classroom. In the areas of pre-service teacher and speech-language therapist education, and ongoing professional development for educationalists, linguistic and cultural differences need to be presented afresh. Educational assessment practices must change to recognise learning strengths of Māori children and to stop the perpetuation of deficiency constructions. Schools have to be willing to understand more fully the home contexts of their students and to engage in teaching practices that are cognizant of their cultural and linguistic backgrounds. Without such fundamental changes in our view of the cultural and linguistic strengths of Māori children, very little real change can occur despite lofty words and plethora of strategies and policies.
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Simon, Judith A. "The place of schooling in Maori-Pakeha relations." Thesis, University of Auckland, 1990. http://hdl.handle.net/2292/2328.
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Recognizing the continual restructuring of Pakeha-Maori relations as dominance and subordination, this thesis sets out to gain an understanding, through a critique of ideology, of the place of schooling in the securing and maintenance of those relations. Theoretically, it draws mainly upon the concept of ideology as interpreted by Jorge Larrain but also upon Gramsci's concept of hegemony, the notion of social amnesia as presented by Jacoby and the concept of resistance as developed by Giroux. It also examines the historical development of the concepts of 'race' and 'culture' which are employed ideologically to rationalize educational policies concerning the Maori. Tracing the progression of policies and practices in Maori education from the 1830s to the present day, the research shows the schooling of the Maori to have contributed significantly to the securing of Pakeha economic and political dominance in the nineteenth century and to the maintenance of that dominance through much of the twentieth century. Of particular significance has been the control of Maori access to knowledge. With Maori resistance playing a considerable part in the shaping of these policies and practices, the school is recognized as one of the sites of Maori-Pakeha struggle. Widespread underachievement of Maori within education - revealed in 1960 by the Hunn Report - is recognized as an outcome of these processes. Taking account of policies in recent years directed at improving Maori educational achievement, the thesis examines fieldwork research conducted within Auckland primary and secondary schools, in order to understand the extent to which current policies and practices of schools contribute towards overcoming the asymmetry in social relations. Focussing upon teacher perceptions of Maori children and their needs, the way schools sort and classify their pupils, provisions for a Maori dimension in schooling, including 'taha Maori', and the place of history in social studies programmes, the research finds that the struggle still continues, with tensions surrounding the efforts of the minority of teachers and other educationists working within the education system towards Maori interests. While a significant number of teachers, particularly in primary schools seem concerned to implement the 'taha Maori' policy and other aspects of 'multicultural education', these efforts are not matched by a concern to address the problem of Maori educational under-achievement, with teachers either explaining away the problem or accepting it as a quasi-natural state of affairs. Over all the research shows that schools in general continue, in a variety of ways, to control and limit Maori access to knowledge-power and thereby help to maintain the asymmetry in Maori-Pakeha relations. Maori children who do succeed within the education system are seen to do so primarily because they and their families have learned to deal with the system. The multicultural policies of education as presented by the Department of Education are recognized as ideological responses to Maori resistance and challenges, creating an appearance of change and of commitment to Maori interests while, in essence, functioning to maintain the asymmetry in social relations.Whole document restricted, but available by request, use the feedback form to request access.
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Pereira, Janet Aileen, and n/a. "Culture, language and translation issues in educational assessment : Maori immersion students in the National Education Monitoring Project." University of Otago. Department of Anthropology, 2001. http://adt.otago.ac.nz./public/adt-NZDU20070516.152005.
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1999 was the first year that Year 8 Maori immersion students were included in national monitoring in New Zealand. The thesis explores how bilingualism, being a second language learner, and culture impact on student performance. It details the National Education Monitoring Project�s (NEMP) efforts to create fair and valid cross-language and cross-culture assessment. The thesis looks at overseas research on the development, translation and administration of tasks and relates this to NEMP�s processes. Issues and problems that arose during the development, translation and administration of tasks are discussed.
Several positions emerge from this thesis. Firstly, that despite the problems encountered, there were some clear �benefits�. Benefits lay primarily in: recognition of the complexity of cross-language and cross-cultural assessment, �improved� assessment and translation processes, professional development, new understanding and knowledge areas, identification of areas for future research and the accumulation of data (albeit in some instances problematic). Secondly, that NEMP went to great efforts to consult with and involve Maori. However, the relationship between NEMP and Maori was compromised in that some sectors within immersion education were ambivalent about participating in national monitoring. This ambivalence impacted in a number of ways on the project and the assessment of immersion students. Thirdly, that the inclusion of immersion students in national monitoring needs to be seen within the wider social, political and historical context of New Zealand. Assessment is not a neutral process. Assessment is a social and political activity that has the potential to advantage certain groups in society and disadvantage others.
Fourthly, despite NEMP�s efforts to be fair, inclusive and thorough in its processes there were significant issues that compromised students� performance and the quality of the information gathered. Limited language skills of some students, cultural differences, translation and task administration problems at times worked to the disadvantage of immersion students and raise questions about the validity of some findings. Finally, I suggest that the inclusion of Maori immersion students in national monitoring is in some respects premature and unfair. In particular, questions need to be asked about the fairness and validity of making comparisons between bilingual, second language learners in Maori immersion settings and monolingual Maori students learning in English in the mainstream.
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O'Connor, Tony 1972. "Governing bodies: a Maori healing tradition in a bicultural state." Thesis, University of Auckland, 2008. http://hdl.handle.net/2292/2327.
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Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).
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King, Jeanette Margaret. "Eke ki runga i te waka: the use of dominant metaphors by newly-fluent Māori speakers in historical perspective." Thesis, University of Canterbury. Maori and Indigenous Studies, 2007. http://hdl.handle.net/10092/977.
Full textAbstract:
In language revitalisation movements the main impetus and passion is often provided by adults who, as second language speakers, have gained fluency in their heritage language. As parents and teachers these adults often have vital roles in the ongoing transmission of the heritage language. This study is based on interviews with thirty-two Māori adults who have each made a strong commitment to becoming a fluent speaker of Māori. The study posited that the informants would have a strongly-held worldview which enabled them to engage with and maintain a relationship with the Māori language. This worldview is expressed through a range of metaphors, the four most frequent being: LANGUAGE IS A PATH, LANGUAGE IS A CANOE, LANGUAGE IS FOOD, LANGUAGE LEARNER IS A PLANT. The worldview articulated by these metaphors has a quasi-religious nature and draws on elements of New Age humanism, a connection with Māori culture and ancestors as well as kaupapa Māori (Māori-orientated and controlled initiatives). The source domains for these metaphors are traced through a study of various Māori sources from the 19th century through to the present day. This study shows how exploitation of these metaphors has changed throughout this time period leading to their current exploitation by the newly-fluent informants. The metaphors preferred by the informants were contrasted with the prominent metaphor LANGUAGE IS A TREASURE, the entailments of which were found to be more relevant to the experience of native speakers. The informants' experience also contrasts with the focus of language planners in that the informants are more focussed on how the Māori language is important for them personally than how they contribute to the revitalisation of the Māori language. These findings have implications for the revitalisation of the Māori language and have relevance for other endangered languages.
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Brand, Sally. "To exceed the boundaries of language: text in the visual art practices of contemporary artists Gordon Bennett, Shane Cotton and Tony Albert." Thesis, The University of Sydney, 2019. http://hdl.handle.net/2123/20669.
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This thesis addresses the use of text and language in the visual practices of three contemporary artists: Gordon Bennett (Australian, 1955–2014), Shane Cotton (New Zealand, b. 1964), and Tony Albert (Australian, b. 1981). In recent decades, local art histories in Australia and New Zealand have expanded globally as well as shifted internally to recognise, support and celebrate the work of Indigenous artists. The visual art practices of Bennett, Cotton and Albert, all contemporary international artists and Indigenous people, offer particular insights into this changing landscape. Quotational strategies and the re-use of images, objects and texts from both local and far-reaching sources are analysed and compared.
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Keegan, Te Taka Adrian Gregory. "Indigenous language usage in a digital library he hautoa kia ora tonu ai /." The University of Waikato, 2007. http://hdl.handle.net/10289/2534.
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The research described in this thesis examines indigenous language usage in a digital library environment that has been accessed via the Internet. By examining discretionary use of the Māori Niupepa and Hawaiian Nūpepa digital libraries this research investigates how indigenous languages were used in these electronic environments in 2005. The results provide encouragement and optimism to people who are striving to retain, revitalise and develop the use of indigenous languages in information technologies. The Transaction Log Analysis (TLA) methods used in this research serve as an example of how web logs can be used to provide significant information about language usage in a bilingual online information system. Combining the TLA with user feedback has provided insights into how and why clients use indigenous languages in their information retrieval activities. These insights in turn, show good practice that is relevant not only to those working with indigenous languages, indigenous peoples or multilingual environments, but to all information technology designers who strive for universal usability. This thesis begins by describing the importance of using indigenous languages in electronic environments and suggests that digital libraries can provide an environment to support and encourage the use of such languages. TLA is explained in the context of this study and is then used to analyse aspects of te reo Māori usage in the Niupepa digital library environment in 2005. TLA also indicates that te reo Māori was used by international clients and this usage differed to te reo Māori usage by national (Aotearoa) clients. Findings further reveal that the default language setting of the Niupepa digital library had a considerable impact on te reo Māori usage. When the default language was set to te reo Māori not only were there more requests in te reo Māori but there was also a higher usage of te reo Māori in the information retrieval activities. TLA of the Hawaiian Nūpepa digital library indicated that the Hawaiian language was also used in a digital library. These results confirm that indigenous languages were used in digital library environments. Feedback from clients suggests reasons why indigenous languages were used in this environment. These reasons include the indigenous language content of the digital library, the indigenous language default language setting of the digital library and a stated desire by the clients to use the indigenous language. The key findings raise some interface design issues and support the claim that digital libraries can provide an environment to support the use of indigenous languages.
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Jacques, Kathleen. "Community Contexts of Bilingual Education:A Study of Six South Island Primary School Programmes." Thesis, University of Canterbury. Education, 1991. http://hdl.handle.net/10092/818.
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Community Contexts of Maori-English Bilingual Education is a multi-case study of six primary school bilingual programmes located throughout the South Island. These six programmes comprised the total number of programmes officially designated by the (former) Department of Education as bilingual and which were administered from the Southern Regional Office of the Department. Each of these programmes employed the services of a kaiarahi reo and had been in operation for at least one school year at the beginning of Term I, 1989. The focus of the study is the interlocking sociocultural and pedagogical contexts which affect, and which, in turn, are affected by the recent inclusion of Maori as a language of instruction within the New Zealand public school system. The material presented in this report resulted from quantitative and qualitative study over an eighteen month period commencing in February, 1989. Data collection techniques included interviews, classroom observations and questionnaire surveys which were used to compile base-line data on the numbers and backgrounds of pupils enrolled in the programmes, classroom practices, perceptions of parents and school staff and outcomes of the programmes. The research also included a number of interviews with affiliated personnel such as Kohanga Reo parents and staff, local kaumatua, and officials from the Ministry and Department of Education. A number of issues are covered in the study; including the rationales for establishing programmes, staffing policies and procedures, resource allocation, bilingual teaching methodology, the range and depth of bilingual and bicultural innovation, community involvement and levels of satisfaction and concern with the programmes.
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Sarver, Sabryna Nicole. "Creating aotearoa through discourse language and character in Keri Hulme's The bone people /." Click here to access dissertation, 2008. http://www.georgiasouthern.edu/etd/archive/spring2008/sabrina_n_sarver/sarver_sabrina_n_200801_ma.pdf.
Full textAbstract:
Thesis (M.A.)--Georgia Southern University, 2008."A dissertation submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Arts." Under the direction of Joe Pellergino. ETD. Electronic version approved: May 2008. Includes bibliographical references (p. 83-86) and appendices.
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Johnston, Patricia Maringi G. "He ao rereke : education policy and Maori under-achievement: Mechanisms of Power and Difference." Thesis, University of Auckland, 1998. http://hdl.handle.net/2292/2194.
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In acknowledging continual educational under-achievement of Maori children, this thesis investigates the relationship between education policy and Maori under-achievement. It argues that under-achievement is framed within boundaries of changing recognitions and realisations of power and difference: that conceptions of difference have influenced education policy and schooling practices for Maori. Theoretically, the thesis examines 'what counts as difference' and 'what differences count'. In recognising that unequal power relations between dominant and subordinate groups produce distinct views about difference, 'what counts as difference' encompasses the perspectives of dominant groups and 'what differences count', subordinate groups. The former view is developed to expand the basis for investigating 'Pakeha conceptions of difference', and the latter, 'Maori conceptions'. The thesis traces the interactions and relationships of 'difference' and 'power', and examines, historically, how they have contributed to and sustained Maori educational under-achievement. The contribution of these conceptions of difference to informing schooling practices is investigated through four sequential 'Classification Schemes' of Assimilation, Integration, Multiculturalism and Biculturalism. The thesis argues that Biculturalism is based on a positive view of Maori cultural differences, and examines the extent of Maori influence on four recent education policy making processes. The thesis also acknowledges a Maori focus on the importance of structural differences for addressing their needs. On the basis of those two different perspectives, the thesis develops the concepts 'Maori-friendly' and 'Maori-centred', to examine processes, and structures and the relative influence of Maori on mainstream policy forming processes. The thesis shows that Tomorrow's Schools, Education for the Twenty-First Century and the Maori Affairs Select Committee Inquiry encapsulate different degrees of both Maori-friendly and Maori-centred approaches, though arguing that ultimately, it is Pakeha conceptions of difference that inform and influence all the policy forming processes. However, the fourth policy process examined was originally a wholly Maori-centred initiative - Te Kohanga Reo. The thesis points to and traces the incorporation of Te Kohanga Reo into the mainstream education system and its consequences for Maori, and concludes that structural differences ensure continuing Pakeha control over Maori conceptions of difference and henceforth Maori educational under-achievement.
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Battista, Jon Lois. "Me he korokoro kōmako = ’With the throat of a bellbird’ : a Māori aesthetic in Māori writing in English." Thesis, University of Auckland, 2004. http://hdl.handle.net/2292/2233.
Full textAbstract:
The primary aim of this thesis Me he korokoro kōmako [‘With the throat of a bellbird’] is to demonstrate the existence of a distinctive Māori aesthetic in Māori literature written in English. Its introductory section, of three chapters, investigates the ways in which mainstream critical discourse in various ways appropriates Māori literature to its own Western-derived models of meaning and values, and proposes instead a definition of a Māori aesthetic grounded in the principle of whakapapa, whose whole cultural components for Māori literature include distinctive textual functions for myth, orality, acts of naming, other aspects of language, and symbolism. The concept of whakapapa also provides the organizing principle and methodology of the central chapters of the thesis, which are divided into two Parts – each of six chapters. These are framed by a Prologue and Epilogue, whose subject is the profound cultural symbolism of the waka in the work of a founding figure for Māori writing in English, Jacqueline Sturm, and in Star Waka, by a major later writer in English, Robert Sullivan. Part One devotes three chapters each to the adult fiction of one female writer, Patricia Grace (Potiki and Baby No-Eyes), and one male writer, Witi Ihimaera (The Matriarch). Part Two, following the principle of whakapapa, devotes six chapters to Māori literature for children. Its primary text is the major anthology of such writing – Te Ara O Te Hau: The Path of the Wind, Volume 4 of Te Ao Mārama, edited by Witi Ihimaera, with Haare Williams, Irihapeti Ramsden and D.S. Long. It grounds its reading of the volume’s many texts (literary and visual, in Māori and in English) in the many distinctive cultural behaviours and meanings attached to the figure of Māui. Each of the authors and texts has been chosen in order to study and exemplify a particular aspect of the Māori aesthetic defined in the Introduction, through close readings which draw strongly on the work of major Māori social historians, authors of iwi histories and genealogies, and interpreters of cultural meanings attaching to the natural worlds, and recent work on literary stylistics by Geoffrey Leech and others. It also draws on conversations with numerous Māori informants, including some of the authors discussed. The readings are designed to reveal the rich, culturally contextualised knowledges which Māori readers bring to the texts, and which their authors share and invoke through their deployment of the values and practices of whakapapa. While such representations and explorations of self offer new interpretive possibilities for Pākehā readers, they are also part of a global movement in which indigenous peoples engage in the politics of decolonisation from a position of strength, the stance of self-knowledge. E kore e hekeheke he kākano rangatira Our ancestors will never die for they live on in each of us.Whole document restricted, but available by request, use the feedback form to request access.
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Edwards, Shane. "Titiro whakamuri kia marama ai te wao nei : whakapapa epistemologies and Maniapoto Maori cultural identities : a thesis submitted in fulfilment of the requirements of the degree of Doctor of Philosophy, Massey University." Massey University, 2009. http://hdl.handle.net/10179/1252.
Full textAbstract:
The work I have presented here pulls together Maori epistemologies as evidenced in the whakapapa knowledge particularly of Ngati Maniapoto to see if and where connection lies with understandings of Maori cultural wellbeing. Whakapapa knowledge is the unbounded collection of theory, observation and experience as seen through Maori eyes. It is intricately connected by whakapapa, a tool for working with and extrapolating understanding and is the common thread that binds hapu, whanau and iwi (O’Regan, 2001). The aim is to investigate contemporary Maori realities with a strong interest in these traditions of wisdom and knowing. The rangahau presented here is of necessity both deconstructive and reconstructive. As a deconstructive project the rangahau seeks to place under the microscope of indigenous gaze the colonial theoretical, ethical, moral and political construction of Maori ways of knowing and being and the ontological orders of western paradigms and non-Maori worldview (Romero-Little, 2006). As a constructive project I am concerned with placing on the record and opening up sites for, but not defining, Maori epistemology as legitimate and ‘tika’ and at the same time putting forward ‘alternate epistemologies’ (Collins, 1991; Lopez, 1998; Smith, 1999; Marsden, 2003) that challenge certified knowledge and critically challenges dominant constructions of the truth as related to knowing. The implications of these explorations of epistemologies for Maori lives, opportunities and experience are also considered. This work argues for the maintenance of Maori cultural identities via whakapapa knowledge using connections to Maori ways of knowing. This includes examination of the effects of coming to terms with, of encountering, coming to terms with and engaging with Maori cultural practices, as well as, processes commonly referred to as ‘culture shock’ (Weaver, 1993) the psychological, emotional and physical responses to the phenomenon of identity reclamation and how these realities can be negotiated. What I found is that Maori knowledge systems are replete with elements that contribute positively to the maintenance of cultural identities and these identities are uniquely and distinctively contextually and culturally relevant. These systems have been and continue to be threatened by the impacts of colonisation and colonial ideologies. The work has found that elders and relevant contexts retain and provide a large volume of knowledge that when engaged with can provide useful insights into living within Maori paradigms that can enhance wellbeing in the present. Maori communities and whanau are under high levels of stress with the pressures of contemporary living and the dis-location from ancestral lands, and the living activities, knowledge sharing opportunities and learning practices they support. This work seeks to offer up solutions via the maintenance, enhancement and advancement of cultural identities as a way for mediating and removing some of the effects of the stresses. The implications are that the continued disconnection of Maori from unique cultural identities informed by whakapapa korero knowledge may serve to weaken important elements and connections to an individual’s and group’s cultural identity, including personal history, stories, land and people. The potential exists for further investigation of how crucial cultural connections that acknowledge contemporary realities and yet support the maintenance of cultural identities with strong and vibrant connections to whakapapa korero knowledge connections might be maintained, enhanced and advanced. Additionally, the work here opens up the space for and advocates for much deeper exploration of distinctive elements of a groups identity through contextually located knowledge in forms such as waiata, purakau, pakiwaitara, whakairo, rongoa, wairua and the many other knowledge forms of tea o Maori to further depths/heights not yet achieved to reclaim (k)new and subjugated knowledge forms. This potential is exciting but there are a range of risks involved (including appropriations of indigenous knowledge) that requires certain minimum standards of knowledge protection such as discerning which knowledge is suitable for public consumption and that which is not. This is most suitably done after receiving guidance from the knowledge holders as to what the appropriate forums for such knowledge might be and analysing risks for abuse, risks of misinterpretation and risks of unintended use that might cause whakama. The enquiry suggested above as being of benefit is of course a deeply personal exploration and ideas of what is appropriate for public consumption and what is not is something that must be explored at the time of enquiry. As in my work here I was asked to include some things and to exclude others as a result of views by the elders that the public consumption of some knowledge they contributed was inappropriate to be shared beyond our korero because it could be perceived in a number of ways, some helpful and some not, for the people concerned, or for different groups of people. The knowledge that has been shared here and that which has not has therefore been discerned.
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Barnes, Helen Moewaka. "Arguing for the spirit in the language of the mind: a Maori practitioner's view of research and science : a thesis submitted for the degree of Doctor of Philosphy at Massey University." Massey University, 2008. http://hdl.handle.net/10179/1008.
Full textAbstract:
This thesis explores the ways that colonisation has resulted in Maori being cast as different and the other in Aotearoa/New Zealand. It challenges perceptions of relationships between Maori and western knowledge and between science and practice, drawing on a range of theorists, scholarly writings and multiple research and evaluation projects. The study examines how these perceptions, and the definitions arising from them, tend to compartmentalise Maori knowledge and research and, in doing so, serve non-Maori agendas more than they serve Maori aspirations. The thesis looks at the impacts that the world of the coloniser has had on our ways of knowing and ways of practising. Through illustrating initiatives that operate within Maori paradigms and collaborations between Maori and non-Maori, the development of equitable relationships is explored. Key findings are the need for a more inclusive understanding of knowledge and research practice in order to reframe the way we (coloniser and colonised) look at and express our understandings of the world and how these might be operationalised through research relationships. Part of the contribution of this thesis is to provide a framework for more equitable research relationships, focusing on non- Maori development. This is suggested as a counter to the constant examination and defining of Maori as different and in need of development.
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Connor, D. Helene. "Writing ourselves 'home' : biographical texts : a method for contextualizing the lives of wahine Maori : locating the story of Betty Wark." Thesis, University of Auckland, 2006. http://hdl.handle.net/2292/53.
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This thesis consists of two sections. The intention of Section One, 'Biographical Texts: Theoretical Underpinning', is to explore and discuss the theoretical underpinnings of Maori feminism and Kaupapa Maori as they relate to biography as a research method into the lives of Maori women. Biography, as a literary genre is also examined with particular reference to feminist, women of colour and Maori biography. Section One is a wideranging section, encompassing a broad sweep of the literature in these areas. It both draws from existing literature and contributes to the discourse regarding Maori feminism, Maori biography and Maori research. It is relevant to but unconstrained by the content of Section Two. The intention of Section Two, 'Locating the Story of Betty Wark; A Biographical Narrative with Reflective Annotations', is to provide an example of the biographical method and what might constitute Maori biography. The subject of the biographical narrative, Betty Wark, was a Maori woman who was actively involved with community-based organisations from the 1950s until her death in May 2001. Several major themes which emerged from Betty's biographical history occur throughout her narrative and provide a framework in which her story is located. One of the most significant themes was the notion of 'home'; both literal and metaphorical. This theme is reflected in the title of the thesis, Writing Ourselves 'Home'.
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Mutu, Margaret. "Aspects of the structure of the Ùa Pou dialect of the Marquesan language." Thesis, University of Auckland, 1990. http://hdl.handle.net/2292/2086.
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This thesis is made up of three parts; the first is an outline and discussion of the various approaches taken in the description of Polynesian languages in the last 30 years. It provides background discussion of the model of description used in the rest of the thesis. The second deals with the phonology of the 'Ua Pou dialect, concentrating in particular on two areas; the phonetics of the glottal stop phoneme, and penultimate vowel extension. The latter is a feature which has received no mention in any literature to date but is the most noticeable suprasegmental phonetic difference between the Marquesan dialects and the other Eastern Polynesian languages. The last four chapters describe the structure of phrases in the 'Ua Pou dialect. The first two of these deals with the centripetal particles of the noun and verb phrase respectively, that is, the particles within phrases which modify the base of that phrase. Particles which relate phrases to other phrases, that is, the prepositions and ai, are dealt with separately in the last two chapters since their description requires some comments on the syntax of the language.Thesis now published as a book. Margaret Mutu with Ben Teʻikitutoua (2002). Ùa Pou : aspects of a Marquesan dialect. Canberra, ACT: Research School of Pacific and Asian Studies. ISBN 0858835266.
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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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Turner, Marianne. "The function, design and distribution of New Zealand adzes." Thesis, University of Auckland, 2000. http://hdl.handle.net/2292/26.
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The main objective of this thesis was to understand the function, design and distribution of New Zealand adzes, aspects little studied in Polynesia as a whole. Methodology involved functional and manufacturing replication experiments and comparisons of these results with statistics derived from the analysis of almost 12,000 archaeological adzes. Methodology was guided by technological organization theory which states that technological strategies reflect human behaviours and that artefacts like adzes are physical manifestations of the strategies employed by people to overcome problems posed by environmental and resource conditions. Variability in adze morphology was discovered to be the outcome of ongoing technological adjustments to a range of conditions that were constrained by a set of functionally defined parameters. The nature of the raw material, both for the adzes themselves and to make them, had a major influence on adze technology and morphology within these functional parameters. Four basic functional adze types were identified fi-om distinct and consistent combinations of design attributes not previously recognized explicitly in previous adze typologies. It was found that design attributes previously considered significant like crosssection shape and butt reduction were more heavily influenced by raw material quality than functional specifications. It was also important to recognize that form and function changed over time with use, and because adzes were so valuable due to manufacturing costs, they were intensively curated. The majority of archaeological specimens studied for this thesis had seen major morphological and functional change. This dynamic was included ,in a typology based on 'adze state7 as findings suggested (1) that extending adze use-life and optimizing reworking potential was incorporated in initial design strategies, (2) that intensive curation may have played a major role in changes in adze morphology over time, and (3). that it had a major influence on distribution and discard patterns in the archaeological record. Having identified these influences on adze discard and distribution, two complex production and distribution networks were observed for the North Island based around Tahanga basalt and Nelson~Marlborough argillite. Each was complimentary to the other and involved other major and minor products and materials. Influential factors in the roles different settlements played in distribution included where people and raw materials were in relation to one another and the mode of transportation. The coastal location of early period settlements and important stone sources was an important aspect of these networks.
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Wakefield, Benita. "Haumanu taiao ihumanea: collaborative study with Te Tai O Marokura Kaitiaki Group : Tuakana Miriama Kahu, Teina Benita Wakefield." Lincoln University, 2008. http://hdl.handle.net/10182/1335.
Full textAbstract:
The health of the environment is integral to the health and wellbeing of the people. When the balance between Atua, whenua and tangata is disrupted, desecrated, disturbed or violated, it can have a detrimental impact on these relationships. This research study explored alternative indigenous paradigms for conceptualizing an environmental health framework that would improve the potency and health of all living things. A key question of the research study was to explore how Ngati Kuri sought to strengthen their relationship and connection with the natural world. The Hapu established Te Tai O Marokura health and social services as a vehicle to improve potency: healthy environments, healthy people. The specificity of Ngati Kuri experiences provided a broader context for researching and theorizing about restorative models that utilized traditional knowledge localized to a particular area. Another key question was to examine how Maori cultural values that were embedded within a worldview, could offer insights and constructs for new ways of being and thinking in the modern world. Kaupapa Maori philosophical positioning and theorizing informed the approaches and practices underpinning the study. The key aspects of the methodology were constructed around the tikanga principles of tinorangatiratanga, whakapapa and kaitiakitanga to provide a rationale for the collaboration formed with the Hapu. At the heart of the thesis is the validity given to the collective ownership of indigenous knowledge which challenges the fictional notion of a singular, temporally bound authorship. The thesis reflects the whakawhanaungatanga (reciprocal understanding) relationship between the Tuakana represented by Miriama Kahu and the Teina, Benita Wakefield working collaboratively with the Kaitiaki construct group formed to ensure that the use of indigenous knowledge and its transmission processes had honest transparency. The Tuakana was responsible for providing guidance, wisdom and mentoring to the Teina, the enrolled academic student responsible for producing the written thesis. These innovative collaborative Kaupapa Maori methods and practices in the study have tested the boundaries of conventional doctoral processes, breaking university academic regulations and challenging the western academy in the political nature of collective knowledge production and validity of indigenous knowledge. Qualitative and quantitative processes, approaches and methods were also utilized to inform the study and to ensure reflexivity of research practices. The key findings of the study were: • Improving potency requires a depth of intimacy and connection with all living things that involves a reciprocal understanding of the relationship between Atua, whenua and tangata. • Indigenous knowledge is localized to a spatial area and embedded within a worldview that validates and affirms cultural values and beliefs which continue to have relevance in more contemporary times. • The transformative nature of alternative indigenous paradigms must encompass the totality of creation, humanity and their genealogical and inter-generational linkages to all life. A major contribution of this PhD has been to create new knowledge, ways of thinking and meaning for restoring potency through the environmental health conceptual framework grounded in cultural and spiritual values. The specific focus on Ngati Kuri traditional knowledge authentic to the Hapu and their application, has significantly contributed towards constructing alternative indigenous approaches for meeting the challenges within the modern world.
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Woodman, Karen. "A study of linguistic, perceptual and pedagogical change in a short-term intensive language program." Thesis, University of Victoria, 1998. https://eprints.qut.edu.au/102184/1/__qut.edu.au_Documents_StaffHome_StaffGroupW%24_woodmank_Desktop_PhDthesis.pdf.
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This study investigates linguistic, perceptual, and pedagogical change (LPPC) in a short-term, study abroad English immersion program. It proposes the LPPC Interactive Model of second language acquisition based on Gardner's 1985 socioeducational model and Woods' 1996 beliefs, attitudes, and knowledge (BAK) structure. The framework is applied in a cross-cultural context, highlighting participants in the 1993 Camosun Osaka Aoyama English Language Institute involving Japanese English-as-a-Second-Language (ESL) students from Aoyama Junior College in Osaka, Japan, and non-Japanese ESL teachers at Camosun College and Canada's University of Victoria in British Columbia. The study examined the definition of teacher achievement; distinctions between language activation and language acquisition in the short-term, study abroad context; development of the constructs student BAK+, teacher BAK+, and class BAK+ to describe interactions in "class fit"; and the influence of temporal parameters on linguistic, perceptual, and pedagogical change. Data from teacher and student surveys and interviews suggest that change occurs in each of the linguistic, perceptual, and pedagogical dimensions and support constructs proposed for the model.
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Black, Taiarahia. "Kāore te aroha-- : te hua o te wānanga : a thesis presented for the degree of Doctor of Philosophy in Māori Studies at Massey University, Palmerston North, Aotearoa, New Zealand." Massey University, 2000. http://hdl.handle.net/10179/1117.
Full textAbstract:
Te Ora Ē noho anā nō i te koko ko Ōhiwa, kia whakarongo rua, Aku taringa ki te Tai o tuarā e o Kanawa, E āki ana mai ki uta r o Ōhakana. Ki te whānau a Tairongo, Kai Tāuwhare rā ko te kopua-o-te ururoa, Ko te kai rāria noa mai te raweketia e te ringaringa, Me whakarangi-pūkohu e au ki Tītītangi ao ki te Te Aitanga-ā-Wheturoa, Kia whītikiria taku hope ki te maurea whiritoi, Kia noho au ki Puhi-nui tonu ki Te Maungarongo a Te Rangiāniwaniwa, Ka mawhiti tonu rā taku haere ki ngā tihi tapu ki Maungapōhatu kia Taiturakina; Kia titiro iho au ki Ruatāhuna ki Manawarū ē ko Te Aitanga-ā-Tūhoe.... Ko te hua o te wānanga o a Tūhoe kōrero tuku iho hāngai ki ana waiata tawhito te pūtake o tēnei tuhinga roa kia auhi noa mai te wairua o ngā tūtakinga kōrero kia riro ko ēnei kōrero tuku iho hei matua hikihiki, whakataratara i te hinengaro, i te wairua, e mau ai tēnei o ngā whare whakairo kōrero o te hua o te wānanga a Tūhoe. Kia kaiaohia aua kōrero ki te ura mai o te motu ki runga i ngā pae maunga o Huiarau tau iho ki a tātau e pōkai kaha nei, e tau awhi nei ki runga i te mata o tēnei whenua ātaahua. Ka paenga rā ngā tau ka kitea, ka rangona tēnā pu kōrero, tēnā whare whakairo kōrero, whakairo waiata. Mea rawa ake kua whakangaro atu ki te tira e tauwhare mai rā. Hika rawa ake, kua mawhiti kē te haere ki te mākau nui o te iwi e tīraha mai rā, tē whakaaratia! Kia rangona, kia kitea noa e tātau te mata kōrero kia eke rā ki runga, taihoa rawa ēnei taonga e ngaro, taihoa rawa nei taonga e haukotia. Ka huri whakauta ki te hua o te wānanga, ko te waiata tawhito tēnā, ko te momo rerenga kōrero i hua mai ai i roto i ngā noho tahitanga a te tangata. He kupu ēnei hei whakaata i te hinengaro, wairua, te taiao, ngā rākau, te wai, te moana, ngā whetu, te whenua, ngā pakanga, te kawa o te marae, te noho tahitanga a ngā tūākana\tāina\tuāhine. Te reo o mātua, o kuia, koroua, ngā kaipupuri i te ahi kā roa o te wā kāinga. Inā hoki ko nga āhuatanga o te tangata tēnā tōna hanga, tōna whakatipu, ōna whakaaro, tōna ngākau, tōna wairua, me ngā momo hāhi i tipu ake ai te pono, ka titiro iho te tika i te rangi ka oti nei he waiata e tipuria ai te hua o te wānanga ki roto i a tātau katoa. Waihoki ko aua waiata nei te ahi whakakā roa o te ngākau,kei kona ōna timatatanga, engari kāore nei ōna whakamutunga. Ka pikitia ake te toi huarewa kia kite noa atu i te kaha o te whakaaro. Ko te wāhanga nui ia kia hapaina tēnei tuhinga roa, hei whakaoho, hei tuku, hei tātari i ngā whiriwhiringa kōrero ā-tuhi, ā-wāha kei roto i te whare kōrero o te whānau, hapū, iwi e timata ai, e mau ai te hua o te wānanga o te whaitua whenua. Tae atu ki ngā takahanga whakaewa ka oti nei he waiata tawhito hei kaiarataki ki ngā tihi maunga o te whakaaro. Ko te kapunga whakaaro ko te whātoro, i te tātari i te kupu, ki te whakamārama i te hua o te wānanga hei tumu whakarae kōhikohi mōhiotanga ki runga, ki raro ki ngā tai timu o te hua o te wānanga. I roto i tēnei tuhinga roa ka takea mai te wānanga i te kore, i te pō, i te ao mārama e tohea ai ngā kete e toru o te wānanga hei anga tohutohu, piki tūranga whakaakoranga ki hea mai nei! Mai i roto i aua kete ka nanahu te hinengaro kōkoi o tātau tīpuna mai anō i te ao Māori. Ko te ao mārama tēnā, ko te ao whenua tēnā, ko ngā pakanga tēnā, ko ngā tinihanga ēnā, ko te apakura, ko te hakamomori ka hua nei te wānanga. Nō reira he mahi, he kaupapa nui tā tēnei tuhinga roa ki te whakakao mai i ngā waiata e mohio ana tātau hei papa kōrero, hei wānanga mā te hunga kei te piki ake i ngā takutai moana o te whakaaro, o tēnei ao e wehi mai nei ki a tātau. Kāre e mihi kei te hopo te iwi, te hunga mau i ēnei waiata ki runga i o tātau marae kei ngaro memeha noa ēnei taonga a tātau. Ae! Kei te tika tā rātau hopo. Inā hoki kua riro kē te reo whakaarorangi i te oro o te waiata i ngā tai nenehawa, whakapōrearea e hukahuka mai nei. Ahakoa tēnei kei te whakaara ake ēnei waiata i runga tonu i te kaha o tēna, o tēna ki te whakaara. Kei te tahuri nui mai te hunga rangatahi, taiohi ki ēnei waiata koia tēnei te tūmatanui o tēnei tuhinga roa, hei tāhu whakaea mo te hinengaro, mo te ngākau o aua whakatipuranga e hiahia nei rātau ki ēnei taonga. Mā te karakia hei waere te whenua, mā te taki i ngā kōrero mo ngā atuā te whakataukī, te whakapepeha ka pupuke mai te hihiri o te mahara i ō tātau tipuna kōkoi e whakakitea nei tātau i ēnei rā ki aua tohu. Ka huia rnai aua pitopito kōrero katoa hei kākahu maeneene ki roto i te kupu o te waiata tawhito, kā mau. He whakaatu tēnei tuhinga roa kei te ora tēnei o ngā momo whare pupuri kōrero i te pū; i te more, te weu me ngā pātaka iringa kōrero o te ao ō Tūhoe ō neherā, tae noa mai ki ēnei rā. Kāti he wā anō i roto i taua ora ka tōia te whakaaro ō Tūhoe, ō te Māori e tauiwi hei tinihanga māna. Engari e kitea ai i roto i tēnei tuhinga roa, ko te toki hei kaupare atu i taua tinihanga ko te kōrero i tuarātia rā: 'Hokia ki o maunga kia purea koe e ngā hau o Tāwhirimātea' Koia tēnā te kaupapa o tēnei tuhinga roa he tātari i te hānuitanga, te taiwhakatū o taua kōrero: Hokia ki o maunga... Ma taua kōrero Hokia ki o maunga ... ka rangona te mātaotao o te hua o te wānanga o te pakanga o te whenua, o ngā pikikōtuku i tukitukia, kātahi ka kōrero ai ki roto i tā Tūhoe whakatau i ana whakaaro, e taea ai te ruruku ka puea ake. Koia tēnei ko te mana i roto i ngā whakatakotoranga kōrero e mau ai te kurataininihi, te kurataiwawana o te whakaaro. He hua wānanga tēnei e whakaatungia ai e te hinengaro ngā takahanga motuhake, me te hāngai o ā rātau kupu mo ngā whakaaro e tau nei ki tēnei Ao Hurihuri. Nā ngā mahi a ō tātau tīpuna, te para i te huarahi kia takahuritia ai ngā mahi kikino o te riri Pākehā i tū ake ai ngā poropiti o aua tau kikino i rnurua ai ngā whenua, i tukua ai te iwi ki raro. I tū ake ai rātau te hunga poropiti ki te rapu i te ora i te kaupapa tōrangapū mo ngā whenua i hahanitia. Mai i ēnei kaupapa ka hau te rongo o te waiata tawhito hei tūāpapa whakaohooho, whakanekeneke i a tātau katoa, ahakoa ko wai. Whā tekau katoa ngā waiata o tēnei tuhinga roa rnai i tēnā kokona o Tūhoe, rnai i tēnā kokona o Tūhoe e kawe ana i te hua wānanga hei whakaata, hei kōwhiri i te hunga i kaha i rnau tonu te ngangahau i ngā totohe kōrero, totohe tangata, totohe whenua. I kona ka hua te wānanga ka tohea te riri ka mau, i ea ai tētahi wāhi o te mamae. Koia tēnei ko te whakaatu i te kaha o te tohe i te pō, i te awatea. Ko te kawa o te marae te ātamira whakatāhu, tuku i aua hua wānanga i nei rā e rangona ai te kōrero ā-iwi, te hī o te mita o te reo waiata hei hokinga atu ki te nohoanga o te kupu. Ko tētahi anō kaupapa o tēnei tuhinga roa he whakahoki mai anō i te rnatapihi o Matariki, kia meinga ai ki te kairangi o te kawa o te marae, ka tau ki te whenua i maringi ai te toto. Ko ēnei hua wānanga te oro o te ngākau o Te Ūrewera, te whītiki o te kī mo te tuakiri mo tēnā whakatipuranga, rno tēnā whakatipuranga. Ae! Mā te hua wānanga a Tūhoe e whakaea te mamae e puta ai te pātai. Ko wai rā au? I ahu mai taku wānanga i whea? E ahu ana au ki whea? No te rā nei kua riro mā tēnei tuhinga roa e whakaatu ētahi o ngā hau kikino i whakawhiua kirunga i te iwi e te kāwanatanga i a ia e āki mai ana mo ngā rawa a te iwi, hei tuku he tangatakē. Nō reira i tikina ai te tauparapara a Te Kapo o te Rangi hei whakatauira i te takenga mai ongā kōrero mai i te koko ki Ōhiwa ki te pō, ki te pouri, ki te ao mārama. 'Hokia ki maunga' ko te tangata, ko te iwi, ko te hapū, ko te whānau te tīmatanga o te hua o te wānanga. Koia tēnei tētahi anō kaupapa o tēnei tuhinga roa, he āhuru i aua pukenga tautōhito kōrero kia mau te rangi, kia mau te hā, kia rangona te hua wānanga, oho ake ki te ao ka oti nei he waiata tawhito hei hoa haere whakamua. Ko te kōpae o te whare tēnā e tautokona ana hoki te ahu whakamuatanga o ngā mōrehu kōrero e arohatia nei e tātau. He huarahi atu tēnei hei āwhina, hei tohu i te kei o te waka ki ngā ngaru kokoti e pukepuke rnai nei. Ko te whakapae o tēnei tuhinga roa e titikaha ai ki te hinengaro o Tūhoe me mau ana momo kōrero ki ngā momo hangarau o tēnei ao hurihuri kā tika. Kua roa ēnei taonga e ārikarika ana hei whakarei i te kupu kōrero ki te hunga mate, ki te tira e tatari rnai rā i te waharoa o te marae ki te whakaeke. Kei roto i te wairua o tēnei mahi ka tukua āianei ēnei taonga kia kore ai tātau e taka ki roto i te korekore o te hinengaro, hei whakamahi mā te tamaiti o Tūhoe e hiki ake nei i ngā pae tata, i ngā pae tawhiti. Ko tēnei tuhinga roa te kura kimihia o te ura rnai o te motu i tua atu o Huiarau. Kia hau ai te rongo o a tāitau kōrero ki mua i a tātau hei homai i te aroha kia au ai te matatū tonu, ka maranga kei runga. Kia taria te roanga o te kōrero. Ae! Me hoki rā kā tika: Kā hoki nei au ki te mauri o taku waka a Mātaatua Ko Pūtauaki ki a Ngāti Awa Ko Tāwhiuau, ko Tangiharuru Ko te rae rā o Kohi ki a Awatope Ko Mānuka tūtahi ki Whakatāne, kia Apanui Ko te mauri haria mai nei hei whakaoho i taku moe Ē kō kō ia e ara ē!
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Nicole, Jacques. "Au pied de l'Écriture : histoire de la traduction de la Bible en tahitien... /." Papeete : Haere Po No Tahiti, 1988. http://catalogue.bnf.fr/ark:/12148/cb35021264h.
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Wright-St, Clair Valerie A. "'Being aged' in the Everyday: uncovering the meaning through elders' stories." Thesis, University of Auckland, 2008. http://hdl.handle.net/2292/3080.
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It’s like the sun and the tide. The aim of this study was to understand the meaning of ‘being aged’ through the everyday experiences of those who are aged. Philosophically, this interpretive study was informed by hermeneutics and interpretive phenomenology. The writings of two twentieth-century philosophers, Hans-Georg Gadamer and Martin Heidegger, guided the study’s design and research methods. The phenomenon of interest is ‘being aged;’ a thing which is ordinarily taken-for-granted in the everyday. However, much is already spoken and empirically ‘known’ about the phenomenon by those who are not yet aged. Methodologically the study’s design sought to ‘put aside’ those voices and listen in closely to what elders themselves had to say about being in their everyday lives. Individual research conversations were conducted with fifteen participants; four Maori elders aged 71 to 93 and eleven non-Maori elders aged 80 to 97 years. All were living in private residences on Auckland’s North Shore and recruited by way of the general electoral roll. The conversations were focused on gathering the stories of particular everyday events as well as the person’s reflections on aging. Anecdotes drawn from the conversations formed the research text. Hermeneutics informed the interpretive engagement with this text. As a non-Maori researcher, cultural integrity of the text and the interpretations was enhanced through partnership with a Maori advisor. Dwelling hermeneutically with the anecdotal text was a way of listening to the spoken and unspoken words. Four overarching notions were illuminated and form the study’s findings. They are my interpretive descriptions of the ordinary ways of ‘being in the everyday,’ the experiences of ‘being with others’ in advanced age, the announcing of being aged in the uncomfortableness of ‘experiencing the unaccustomed’ and how ‘aging just is’ there in an everyday way. Reflecting phenomenologically on the findings, the meaning of being aged is in its ordinariness. My thesis is that being in the ordinary everyday in advanced age both conceals and reveals the phenomenon of being aged.
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Stephenson, Maxine Sylvia. "Creating New Zealanders: Education and the formation of the state and the building of the nation." Thesis, University of Auckland, 2000. http://hdl.handle.net/2292/30.
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Educational activity preceded official British presence in New Zealand. The development of the New Zealand state from crown colony, to a system of relatively autonomous provincial councils, to a centralized administration took place within a period of four decades. Co-terminous with and essential to the state's progressive securing of its authority was the institutionalization of separate national systems of education for Maori and Pakeha. Whilst the ascendancy of the state and the securing of education as a central state concern proceeded ultimately with the sanction of the state and in accordance with its objectives it was not a straight forward process in a young nation which was born democratic, but was struggling to consolidate political and cultural unity. The various stages and the ultimate form that education in New Zealand took were closely linked to shifts in the nature and role of the state in its formative years, in the nature of its relationship with civil society, and in its official relationship with Maori. This provided the context and dynamic of the shift to state control as public schooling came to dominate over private or voluntary efforts, and as the particularism of isolated provincial settlements was replaced by a system designed to serve the nation as a whole. Positing conceptual links between the development of national education and the processes of state formation and nation building in a colonizing context, this thesis argues that the institutionally differentiated form that universal education took in New Zealand produced a site through which socially, culturally and ideologically determined conceptions of “normality” would be legitimated and become hegemonic. By nationalizing education to legitimate a culture of uniformity based on a specific set of norms, individual New Zealanders were differentially created according to class, gender and ethnicity, and to physical, intellectual, behavioural and sensory functioning.
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Royal, Tangaere Arapera. "Te hokinga ki te ūkaipō : a socio-cultural construction of Māori language development : Kōhanga reo and home." Thesis, University of Auckland, 2012. http://hdl.handle.net/2292/13392.
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There is a body of international research evidence that argues that as children learn and develop their language they are learning about and developing their perception of their socio-cultural environment. In turn as they interact within a specific context the nature of that context stimulates language. However there has been little comprehensive research carried out on the language learning practices of the children in Kōhanga Reo and in their home since the movement first began. This research explores the role that the whānau (family) plays in the construction of language development with the Kōhanga Reo child in their socio-cultural context. It critically examines the processes of language socialisation within the cultural base of Te Kōhanga Reo and in the child's home. The study's theoretical framework adopts a socio-cultural approach (Rogoff, 1995, 2003) couched within a bioecological model of whānau development (Bronfenbrenner, 1979, 2005). This framework assisted the researcher in unfolding the multi layers of social, cultural, political and spiritual influences on whānau development during the child's co-construction of Māori language within his/her two main settings Te Kōhanga Reo and home. From this premise a hypothesis was proposed, that the cultural base in Te Kōhanga Reo results in socio-cultural interactions (whanaungatanga) within the home and kōhanga that support the construction of language development as defined by tikanga Māori. The study examines the kaupapa (philosophy) of the Kōhanga Reo movement, its cultural base, the socio-cultural interactions that take place namely whanaungatanga, and the child's construction of te reo Māori (the Māori language). However discussions with whānau, recordings of the children's Māori language development, the cultural interactions between children and whānau soon highlighted the dynamic and passionate contribution that whānau, both home and kōhanga, make to their children's learning.
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Pacey, H. A. "The benefits and barriers to GIS for Māori." Lincoln University, 2005. http://hdl.handle.net/10182/655.
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A Geographic Information System visually communicates both spatial and temporal analyses and has been available for at least twenty years in New Zealand. Using a Kaupapa Māori Research framework, this research investigates the benefits and barriers for Māori if they were to adopt GIS to assist their development outcomes. Internationally, indigenous peoples who have adopted GIS have reported they have derived significant cultural development benefits, including the preservation and continuity of traditional knowledge and culture. As Māori development continues to expand in an increasing array of corporate, scientific, management and cultural arenas, the level of intensity required to keep abreast of developments has also expanded. GIS has been used by some roopū to assist their contemporary Māori development opportunities; has been suggested as a cost effective method for spatial research for Waitangi Tribunal claims; has supported and facilitated complex textual and oral evidence, and has also been used to assist negotiation and empowerment at both central and local government level. While many successful uses are attributed to GIS projects, there are also precautionary calls made from practitioners regarding the obstacles they have encountered. Overall, whilst traditional knowledge and contemporary technology has been beneficially fused together, in some instances hidden or unforeseen consequences have impeded or imperilled seamless uptake of this new technology. Challenges to the establishment of a GIS range from the theoretical (mapping cultural heritage) to the practical (access to data) to the pragmatic (costs and resources). The multiple issues inherent in mapping cultural heritage, indigenous cartography and, in particular, the current lack of intellectual property rights protection measures, are also potential barriers to successful, long-term integration of GIS into the tribal development matrix. The key impediments to GIS establishment identified by surveyed roopū were lack of information and human resources, and prioritisation over more critical factors affecting tangata whenua. Respondents also indicated they would utilise GIS if the infrastructure was in place and the cost of establishment decreased. Given the large amount of resources to be invested into GIS, and the opportunity to establish safe practices to ensure continuity of the GIS, it is prudent to make informed decisions prior to investment. As an applied piece of Kaupapa Māori research, a tangible outcome in the form of an establishment Guide is presented. Written in a deliberately novice-friendly manner, the Guide traverses fundamental issues surrounding the establishment of a GIS including investment costs and establishment processes.
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Bond, Greta Jane. "Evangelistic Performance in New Zealand: The Word and What is Not Said." Thesis, University of Canterbury. Theatre and Film Studies, 2008. http://hdl.handle.net/10092/1804.
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In 1518, Martin Luther is reputed to have nailed his 95 theses to the door of the Castle Church at Wittenberg, an act that sparked the Protestant Reformation. Luther sought change in the Catholic Church: a return to an unmediated relationship with God based on a closer understanding of the Word. Since then, Protestant evangelism has been a force for social change: and this is particularly true in New Zealand, where evangelism has gone hand in hand with the colonisation of the country.
This thesis proposes that it is not, in fact, the literal understanding of the Word that gives these services meaning, and that such an understanding is problematic and perhaps even impossible: the Word is always a translation. Instead, it is through what is not said - the performative aspects of evangelistic services, including the use of space, the actions of the evangelist, and pre-existing cultural “horizons of expectation” - that meanings are produced.
Taking as material Samuel Marsden’s first service in New Zealand in 1814, in which the Word was preached in English to a congregation who primarily spoke only Maori, the more contemporary example of televangelist Benny Hinn, who performs miracles to television cameras, and the religious and political performances of Destiny Church’s Brian Tamaki, this thesis uses the tools of performance studies to undertake an ethnographic study of evangelistic services. This brings into focus the ways in which evangelists may create congregations and produce meanings in their services through different modes of performance and the ways in which these ulterior meanings impact, and have impacted, on New Zealand society.
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Ivanova-Smirnova, Liudmila. "Problématiques des langues minoritaires : peut-on comparer les situations du picard et du mari ?" Thesis, Amiens, 2016. http://www.theses.fr/2016AMIE0016/document.
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Cette thèse compare deux situations sociolinguistiques très différentes, celles du picard en France et du mari en Russie. L'un des résultats attendus est la mise au point d'une grille d'analyse valable pour toute situation de coexistence d'idiomes inégaux, quelles que soient leurs relations typologiques ou génétiques. Dans ce but, nous proposons une transposition de la théorie des Principes et Paramètres à la sociolinguistique. La première partie décrit les modalités d'existence des deux langues comme langues minoritaires. Après un historique de leur développement, nous étudions leur inscription dans un paysage linguistique multilingue, notamment du point de vue de leur visibilité et des dynamiques diglossiques à l'œuvre. Les parties suivantes étudient la place du picard et du mari dans les politiques linguistiques nationales et éventuellement régionales. La deuxième partie s'intéresse à l'aménagement du status, à travers l'arsenal juridique des États, la Charte Européenne des Langues Régionales ou Minoritaires, et enfin les dispositifs régionaux. On distingue l'aménagement linguistique « par en haut » (institutionnel) et « par en bas » (à l'initiative des locuteurs eux-mêmes). L'enseignement des deux langues fait l'objet d'un développement particulier.La troisième partie concerne l'aménagement du corpus, en étudiant les questions de standardisation et de modernisation. Dans ces deux parties, nous nous appuyons sur nos enquêtes pour évaluer l'efficacité des politiques telle que la ressentent les locuteurs eux-mêmes. En conclusion, nous rassemblons les différents principes et paramètres sociolinguistiques mis en évidence et tentons leur modélisationThis dissertation compares two very different sociolinguistic situations: the situation of Picard in France and the situation of Mari (Cheremis) in Russia. One of the expected results is to elaborate an evaluation grid that could be applied to any situation of co-existing unequal languages, regardless of their typological or genetic relationships. For this purpose, we suggest to transpose to sociolinguistics the Principles and Parameters Theory. In part I we describe the modes of existence of the two languages as minority languages. We give a brief survey of their historical development, and then describe how they are inserted into multilingual environments, with special consideration given to their visibility and diglossic dynamics.Parts II and III are dedicated to the place of Picard and Mari in the nationwide and eventually regionwide linguistic policies. In part II we focus on status planning, by looking at the French and Russian legal arsenals, the European Charter for Regional and Minority Languages, and the regional regulatory regimes. We distinguish between two modes of language planning: “top-down” (official) and “bottom-up” (originating from the speakers themselves). We develop a more detailed analysis of the teaching of the two languages.Part III deals with corpus planning, from the point of view of standardization and modernization. In parts II and III we use our sociolinguistic surveys to evaluate the efficiency of language policies as they are perceived by the speakers themselves.In conclusion, we sum up the different sociolinguistic Principles and Parameters we have found and try to model them
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Hammoush, Firas. "L'expression du respect dans les lettres de Mari au début du IIe millénaire : "le Pouvoir caché dans les mots amorrites"." Paris 1, 2011. http://www.theses.fr/2011PA010551.
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Cette étude se concentre sur l'usage des termes familiaux dans les Archives Epistolaires Royales de Mari. Elle y constate l'existence d'un rapport hiérarchique entre le destinataire et l'expéditeur dans cette correspondance et propose d'expliciter ce système politique exprime à partir du vocabulaire de la famille. Elle aborde donc les origines et l'importance de la notion de respect ainsi que ses conséquences sur la façon de s'adresser au roi. Cela nécessite de s'interroger sur l'autorité de ce dernier en Mésopotamie et en Syrie ; son rôle comme juge, la notion d'étranger, et le droit de l'homme. Ces sujets ont été traités à la fois philologiquement et sociologiquement en s'intéressant aux constantes de la mentalité sémitique depuis l'époque de Mari jusqu'a la période préislamique. Cela a permis d'étudier la notion de famille « politique» qui finalement est une transposition de la famille biologique, sur plusieurs niveaux: la famille « biologique» du roi, la famille « politique » internationale composée des rois contemporains, celle de leurs « serviteurs» et celle des femmes qualifiées de « servantes ». Le chercheur a appliqué le système proposé sur les lettres qui sont difficilement comprises ou mal placées dans leur contexte historique, pour leur rendre leur place dans le corpus épistolaire et donner un éclairage nouveau a l'histoire de Mari.
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Huang, Kitty, and 黃麗容. "On Maori Language Education: Total Immersion Maori Program." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/64544806286458806509.
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碩士國立臺灣師範大學
教育研究所
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Aboriginal language education in Taiwan follows in the steps of up-to-bottom policies after Community and Local Study Programs launched by Ministry of Education. Pilot language programs, either in aboriginal kindergartens or primary schools, tend to be on the way with Aboriginal Education Act passed in 1997.Take Maori language education for example. Maori language programs are set up in a bottom-to-top style, slightly different from those in Taiwan, with Te Kohanga Reo (language nest) thriving in kindergartens and Maori Medium Education prevailing in primary schools. Among all, total immersion Maori programs in primary schools are bound to be a most effective teaching model, if sufficient resources and profitable conditions are available. Thus, this study aims to explore the historical contexts of Maori language education, introduce the theory and practice of immersion Maori programs, and give Taiwan aboriginal language education some food for thought. Moreover, some suggestions mean to benefit the establishment of aboriginal primary schools in the near future. To fulfill these purposes, the researcher employs literature analysis and semi-structured interview as the main study approaches. Field study is engaged in New Zealand for five weeks. The General Library located in University of Waikato provides the researcher ready access to government documents, literature review by local educators and related research papers, which offer supplementary information not obtained in Taiwan. On the other hand, school-based interview centered on two schools adopting total immersion Maori programs serves to reveal the actual teaching milieu and clarify the theory of immersion language programs. The subjects for interview amounts to eight persons, including six school personnel---principals, Maori teachers, Board of Trustee’s representatives--- and two bilingual educators. The researcher cites each subject’s statements in order of themes to undergo discussion and analysis. Major findings on total immersion Maori programs in primary schools are as follows: 1. Maori education in New Zealand derives from the awareness of Maori community. 2. Maori education in New Zealand uses government policies as a guide. 3. The key man supporting the promotion of Maori education in a primary school is the principal. 4. Whether all Maori children should accept Maori Language programs depends on their parental choice. 5. The government has offered a bulk grant for the promotion of Maori language education. 6. The allocation of Maori language funds varies from school to school, with its own priority. 7. The human resources engaged in Maori language education are of great diversity. 8. Teaching practice of Maori language programs should follow NZ curriculum Framework. 9. Teaching activities put stress on the display of Maori culture. 10.Immersion Maori programs are adopted in a school where its community has consensus.
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Lewis, Roger Brian. "A criterion referenced analysis and evaluation of the processes involved in formulating a Māori language regeneration strategy for Whakamārama marae." 2007. http://adt.waikato.ac.nz/public/adt-uow20070817.121016/index.html.
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McRae, Jane. "Whakataukii: Maori sayings." 1988. http://hdl.handle.net/2292/2502.
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Whole document restricted, see Access Instructions file below for details of how to access the print copy.The texts of Maori oral tradition preserve special information for communication within Maori society. The forms in which that information is communicated are varied and in named types. Whakataukii are one of those types and they are one means of making public and preserving knowledge about Maori society. The knowledge which is contained in whakataukii, or referred to by them, ranges from simple observations of daily life, to philosophical concepts and records of history. This thesis proposes that whakataukii are a genre of Maori oral tradition. By examination and interpretation of a selection of sayings arranged in two categories, one which relates to Maori society as a whole and the other which relates to individual tribes, it considers the role of these texts in transmitting cultural information. Oral texts are often represented as unsophisticated forms of language, dependant for sophistication on a development to writing. Sayings are generally studied as colloquial texts and are seldom the subject of the serious interpretative study given to written literature. In this thesis the sayings of Maori oral tradition, with their culturally distinct but highly developed use of language, are regarded as comparable in their own sphere to compositions of written literature.
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King, Jeanette. "Eke ki runga i te waka : the use of dominant metaphors by newly-fluent Māori speakers in historical perspective : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Linguistics in the University of Canterbury /." 2007. http://hdl.handle.net/10092/977.
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Hohepa, Margie Kahukura. "Hei tautoko i te reo : Maori language regeneration and whānau bookreading practices." 2000. http://hdl.handle.net/2292/517.
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I nga rua tekau ma rima tau nei ka puta ake ētahi kaupapa mātauranga hei whakaora i te reo tūturu o Aotearoa, i te reo Māori me ōna tikanga. Ka tirohia e tēnei tuhinga roa te kaupapa, arā, ma te kōrero Māori o te hunga tata ki ngā tamariki e ako ana i roto i te reo e puawai ai te kaupapa ako i te reo Māori. Ka tirohia te kaupapa nei, te ārohi i nga kōrero pukapuka-a-whānau hei tautoko i te reo. He huarahi te 'ao tuhi' i roto i nga mahi o ia rā hei whakawhānui i te whakaora i te reo, ki te pupuri hoki i nga tikanga Māori. Ka rangahautia e rua nga mahi e pā ana ki nga ritenga kōrero pukapuka-a-whānau o ngā tamariki nohinohi kātahi anō ka uru ki te kura kaupapa Māori. Ko te māramatanga i puta mai i ēnei rangahau, ma te hāngai tonu ki te kōrero tahi i nga pukapuka ki nga tamariki kua rima nga tau, e tupu ai te kōrero i te reo Māori i nga kāinga, e hāpai ai hoki nga kōkiritanga ki te whakaora, ki te whakawhānui i te reo i roto i nga kura me nga whānau. In the last quarter of the twentieth century a number of educational initiatives have emerged aimed at regenerating Māori, the indigenous language of Aotearoa-New Zealand. This thesis explores the premise that in order for such educational initiatives to be effective, those who have intimate contact with students in their personal domains of life also need to be interacting with them in the target language. It examines interactions in family literacy practices as a constitutive context for adult Māori language elaboration and acquisition processes. 'Literacy' is conceived as providing tools within sociocultural practices to amplify Māori language regeneration and cultural persistence. Across two separate studies the home literacy practices of ten families with new entrant children in a Māori medium sclooling initiative, kura kaupapa Māori, are examined. The results of the studies indicate that specific literacy-related strategies sited in bookreading with 5 year olds can increase the use of Māori language within homes, thereby increasing the effectiveness of Māori language regeneration programmes and initiatives across school and family settings.
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Head, Lyndsay. "Land, authority and the forgetting of being in early colonial Maori history : a thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Maori in the University of Canterbury /." 2006. http://library.canterbury.ac.nz/etd/adt-NZCU20070814.145706.
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Spring-Rice, Wynne. "Maori Settlement on South Kaipara Peninsula." 1996. http://hdl.handle.net/2292/2020.
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Whole document restricted, see Access Instructions file below for details of how to access the print copy.This thesis is a regional study using several kinds of evidence, The focus of the work is the South Kaipara peninsula, on the west coast north of Auckland and the successive Maori peoples whose home it was, There are four major sections: the social environment, the natural environment, archaeological research and, drawing these three together, a multi-disciplinary approach to analysis. The first section comprises three chapters. Chapter 1 traces the doings of the ancestors, using traditions and whakapapa gathered during the latter part of last century. Chapter 2 studies early eyewitness accounts, the advent of Europeans and the changes they effected. Chapter 3 considers the serious consequences of nineteenth century land alienation on the Maori inhabitants of the peninsula, and of population decrease through warfare, European diseases and economic change. The second section contains two chapters. Chapter 4 provides a background to subsequent chapters and covers geomorphology, soils, climate, flora and fauna. Chapter 5, using ethnographic material, explores the resources which would have been important to the Maori people, and the impact which successive groups made to the environment over time. Section 3, of two chapters, describes the archaeological research undertaken on the peninsula since the late 1950s. Chapter 6 includes results of the intensive site recording which began in 1975, and was largely completed in 1978. An overall analysis of the different kinds of sites and their locations is made in relation to soils, topography and height above sea level. Chapter 7 describes and analyses a midden sampling project which produced radiocarbon dates, palaeoenvironmental and shellfish species studies, and a detailed examination of the common cockle which occurred in all middens. The fourth section, Chapter 8, analyses settlement patterns. Because of the very large number and concentration of sites, the peninsula is divided into 14 geographic units so that aspects of these could be compared. Included are 1) landscape and topographic features, 2) historical settlement information, 3) the recorded sites and their frequencies, and 4) site type locations and frequencies. The findings for the areas are compared and conclusions drawn to suggest an overall culture history of the Maori people of the South Kaipara Peninsula.
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McCreanor, Tim. "Pakeha discourses of Maori/Pakeha relations." 1995. http://hdl.handle.net/2292/2391.
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This thesis uses a discourse analytic approach to the language used by Pakeha in talk about Maori in Aotearoa/New Zealand. The research begins with an assay of a large body of public submissions and, using the finding of common themes and patterns of ideas, images and usages running though the data, proceeds to examine texts arising from other contexts in order to comment on the generality of the original results. It is suggested that the commonalities described amount to an ideological and linguistic resource base for the construction of a powerful "standard story" of Maori/Pakeha relations, which underpins and legitimates the oppressive status quo. Further extensions of the investigation examine changes in the discourse in the contemporary setting and pursue origins of the themes in historical texts arising from the period of contact between Maori and Pakeha prior to the colonisation of the country.
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Olesen, Aslak Vaag. "A grammar of the Manihiki language." Thesis, 2020. http://hdl.handle.net/1959.13/1418252.
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Masters Research - Master of Philosophy (MPhil)This thesis describes the grammar of the language spoken on the two small atolls of Manihiki and Rakahanga in the Northern Group of the Cook Islands. The language is a Polynesian language belonging to the Eastern Polynesian subgroup and is closely related to neighbouring languages such as Tongarevan and Rarotongan. The work is the first ever reasonably thorough description of this language, and is based on a number of video recordings, collected during a total of approximately 12 months of fieldwork. The fieldwork was split into several different visits to New Zealand, as well as to Rarotonga and Manihiki in the Cook Islands. The recordings were transcribed and translated with the help of native speakers. The grammar is divided into seven chapters: Preliminaries, Phonology, Word Classes, The Noun Phrase, The Verb Complex, Clause Structure and Complex Sentences. From the description, one can see that the Manihiki language is a fairly typical Eastern Polynesian language. It is grammatically very close to Rarotongan and Tahitian, whereas the phonology is virtually identical to that of New Zealand Māori, with exactly the same phoneme inventory. When it comes to word classes, Manihiki exhibits a fluidity between nouns and verbs which is typical of Polynesian languages, and which is probably facilitated by the fact that Manihiki is an almost entirely analytic language, with no inflectional morphology and only three derivational affixes: two causative prefixes and a nominalizing suffix. Manihiki also appears to be a fairly typical Polynesian language when it comes to the use of determiners with noun phrases and preverbal particles with verb complexes. It also contains the presentative preposition ko, cognate forms of which are found in most other Polynesian languages. Further research will be needed in order to determine the exact position of Manihiki within the Eastern Polynesian subgroup.
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Joseph, Darryn James. "He pātaka momo-kōrero, he kete momo kīpeha : Māori text types and figures of speech : he kaupapa i tuhia mō te Tohu Kairangi, Te Pūtahi-ā-Toi, Te Kunenga ki Pūhuroa, Papaioea, Aotearoa." 2008. http://hdl.handle.net/10179/1677.
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I roto i ngā toru ngahuru tau kua tupu haere ngā kaupapa mātauranga mō te reo Māori mai i te kōhanga reo, ki te kura kaupapa Māori, ki te whare kura tae atu ki ngā whare wānanga Māori. Nā tērā whanaketanga o ngā kura reo Māori i rerekē ai te whakaako. Ka kitea ka huri te reo Māori hei kaupapa ako, ā, nā reira ka nui haere ngā kupu ā-kaupapa. technical language, subject specific Kātahi ka whakaputaina he marautanga reo Māori hei āwhina mā ngā kaiako ki te whakatutuki i ngā whāinga ako i roto i te akomanga. Engari, kāore i kitea te whānuitanga o ngā momo-kōrero i roto i te marautanga reo Māori, ahakoa e tāia ana te manomano rauemi. Kāore i whakanahanaha te takoto i ngā momo-kōrero hei āwhina mā ngā pouako reo Māori. Ahakoa he mea nui tērā inā ka whakaakona te reo matatini literacy ki te reo Māori. Kei te tapanga, He Pātaka Momo-Kōrero, He Kete Momo Kīpeha, ngā whāinga nui o tēnei rangahau mō te reo matatini, mō te mātātuhi literature hoki. Tuatahi, ka whakaemia tētehi huinga momo-kōrero Māori, kātahi ka whakarōpūtia aua momo-kōrero ki ētehi anga momo-kōrero. He tātai momo-kōrero, me kī. Tuarua, ka tīpakohia tētehi o aua rōpū hei āta tātari. Koia ko te kīpeha me ngā anga momo kīpeha. Ka whakaaturia te wetereo, te tikanga, te whakamahia o aua kīpeha ki ngā kupu ake a ngā kaiuru me ētehi tauira mātātuhi. Ka tohea he tino whai pānga aua āhuatanga reo kia mōhio ai te tangata ki te whakakounga i te reo Māori. Ka toko ake ngā kōrero nei i ngā whakawhitinga kōrero a ngā kaiuru 28. Ka arotakea ngā anga reo e tētehi atu rōpū tāngata, tekau nei, kia kitea ai mēnā he whai hua, he whai māramatanga ki te hapori reo Māori. He nui kē atu ngā kōrero ka whakahokia mai mō te kounga o te reo pērā i te aronga Māori, i te kaupapa Māori, i te takotoranga Māori. Heoi, ko tētehi kitenga nui o tēnei rangahau, ki tā te Māori titiro, he wāhanga nui te reo peha kia kounga te momo-kōrero, ā, kei tēnei tuhinga kairangi ētehi whakamāramatanga o aua kīpeha hei manaaki i te mauri ora o te reo Māori.