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Journal articles on the topic 'Maori language'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Bres, Julia de, Janet Holmes, Meredith Marra, and Bernadette Vine. "Kia ora matua." Journal of Asian Pacific Communication 20, no. 1 (January 14, 2010): 46–68. http://dx.doi.org/10.1075/japc.20.1.03deb.

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Many aspects of the use of the Maori language are highly controversial in New Zealand, and humour is one way in which the sensitivities relating to the language can be negotiated in everyday workplace contexts. This article examines the use of the Maori language by Maori and Pakeha participants during humorous episodes at staff meetings in a Maori organisation in New Zealand. The episodes analysed include humour indirectly relating to the Maori language, where the language is not the topic of discussion but its use plays an important implicit role, as well as humour directly focussed on the Maori language, where use of the language is the explicit topic of the humour. Use of the Maori language in these episodes includes Maori greetings, pronunciation of Maori words, the use of Maori lexical items, more extended stretches of Maori, Maori discursive features, and lexical items in English with Maori cultural connotations. The Maori language is used in a humorous context by both Maori and Pakeha staff members, in similar and different ways. Humorous episodes using the Maori language appear to serve a range of functions, including releasing tension (e.g. relating to sensitive issues around the Maori language), marking ingroups and outgroups (and sometimes bonding between the two), referencing Maori cultural norms, and constructing Maori identity.

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2

Harlow, Ray, and Bruce Biggs. "English-Maori Maori-English Dictionary." Oceanic Linguistics 32, no. 1 (1993): 186. http://dx.doi.org/10.2307/3623103.

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3

Duval, T., and K. Kuiper. "MAORI DICTIONARIES AND MAORI LOANWORDS." International Journal of Lexicography 14, no. 4 (December 1, 2001): 243–60. http://dx.doi.org/10.1093/ijl/14.4.243.

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4

Holmes, Janet. "Maori and Pakeha English: Some New Zealand social dialect data." Language in Society 26, no. 1 (March 1997): 65–101. http://dx.doi.org/10.1017/s0047404500019412.

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ABSTRACTAspects of the extent and nature of the influence of the Maori language on English in New Zealand are explored here within a broad sociolinguistic framework. The current sociolinguistic distribution of Maori and English in New Zealand society is described, and typical users and uses of the variety known as Maori English are identified. Characteristics of Maori English are outlined as background to a detailed examination of the distribution of three phonological features among speakers of Pakeha (European) and Maori background. These features appear to reflect the influence of the Maori language, and could be considered substratum features in a variety serving to signal Maori identity or positive attitudes toward Maori values. Moreover, Maori English may be a source of innovation in the New Zealand English (NZE) of Pakehas, providing features which contribute to the distinctiveness of NZE compared with other international varieties. (Social dialectology, ethnic identity, Maori English, New Zealand English, language change)

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5

Ivanov, Andrey M. "LOANWORDS FROM TE REO MAORI INTO THE RUSSIAN LANGUAGE." Humanities And Social Studies In The Far East 19, no. 1 (2022): 188–96. http://dx.doi.org/10.31079/1992-2868-2022-19-1-188-196.

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There are not many loanwords from the Maori language in Russian. Nevertheless, among them there are both exotisms ("Maori," "haka") and words that have become commonplace ("kiwi," "taboo"), whose deep connection with Polynesia and New Zealand is not always obvious to speakers. In addition, a number of borrowings from te reo Maori are found in some Russianspeaking subcultures ("mana," "poi").

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6

Parkinson, Phil. ""Strangers in the House": The Maori Language in Government and the Maori Language in Parliament 1840-1900." Victoria University of Wellington Law Review 32, no. 3 (August 4, 2001): 865. http://dx.doi.org/10.26686/vuwlr.v32i3.5874.

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The Treaty of Waitangi conferred upon Her Majesty's new subjects "all the rights andprivileges of British subjects" and that included, in theory, the right to be represented in the infantgovernment. In practice, however, the right of Maori to vote in elections was not taken seriouslyuntil 1858 and the presence of formally elected members in the House of Representatives was not achieved until August 1868. When they did speak in 1868 the first four Maori members spoke inMaori, and no adequate provision was made for the translation of their words, or for the words ofother members to be translated for them. The proceedings of the House were not printed in Maoriand the Maori members' speeches were not translated except when it suited the government of theday.Over the next few decades after 1868 there was only an irregular compliance with the standingorders of the House of Representatives and the Legislative Council that Bills and Acts be prepared inboth Maori and English for the better information of "Her Majesty's subjects of the Native Race".This study traces the extent of the use of the Maori language in the House and in the Council andpoints to a large number of extant Bills and Acts in Maori as well as to the large number whichhave not survived but which are referred to in the New Zealand parliamentary debates. These little-known texts deserve recognition as expressions of legislation in an indigenous tongue reflectingindigenous concerns but they have usually been disregarded in a European-dominated GeneralAssembly.

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7

Pitama, Suzanne, Annabel Ahuriri-Driscoll, Tania Huria, Cameron Lacey, and Paul Robertson. "The value of te reo in primary care." Journal of Primary Health Care 3, no. 2 (2011): 123. http://dx.doi.org/10.1071/hc11123.

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INTRODUCTION: The influence of indigeneity is widely recognised as a health determinant; however the impact of the utilisation of the indigenous language on health care has not been closely examined. AIM: To explore the Maori language (te reo) as a determinant of health from a Maori patients perspective. METHODS: Maori patients were recruited through Maori health networks and the snowballing technique. Thirty participants participated in one of three focus group interviews. A semi-structured interview explored the utilisation of health services, comfortability with service delivery and perceptions of general practice surgeries cultural competency. Thematic analysis was utilised to interpret the data. RESULTS: Te reo was recognised as an important cultural competency, noted by participants as contributing to the development of appropriate doctorpatient relationships and their feelings of being valued within a practice. Patient-led use of te reo was identified as most appropriate, an indicator of quality of care. DISCUSSION: The training of primary care staff in te reo should be encouraged. Developed as a competency, this will see primary care settings better able to respond to Maori patients and in turn support Maori health gains. KEYWORDS: Maori health; Maori language; family practice; quality health indicators

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8

Macalister, John. "The Maori presence in the New Zealand English lexicon, 1850–2000." English World-Wide 27, no. 1 (March 23, 2006): 1–24. http://dx.doi.org/10.1075/eww.27.1.02mac.

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The presence of words of Maori origin in contemporary New Zealand English is regularly commented upon both by linguists and in the popular press. Such commentary is, however, generally based on intuition and observation rather than empirical analysis. This paper begins with a review of published comment from the late nineteenth century to the present on the Maori presence in the New Zealand English lexicon, and then introduces a corpus-based study of that presence from 1850 to 2000. The corpus produced was the largest yet assembled for the study of New Zealand English. Findings confirmed diachronic changes in the number of Maori word tokens and types used, in the nature of Maori words used, and claims that Maori loanwords have entered New Zealand English in two distinct waves. Reasons for these changes include demographic shifts, revitalisation of the Maori language, political and social changes, and changes in attitudes among English-speakers.

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9

Maclagan, Margaret, Jeanette King, and Gail Gillon. "Maori English." Clinical Linguistics & Phonetics 22, no. 8 (January 2008): 658–70. http://dx.doi.org/10.1080/02699200802222271.

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10

Bell, Allan. "The Phonetics of Fish and Chips in New Zealand." English World-Wide 18, no. 2 (January 1, 1997): 243–70. http://dx.doi.org/10.1075/eww.18.2.05bel.

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

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11

Polinsky, Maria. "Maori "He" Revisited." Oceanic Linguistics 31, no. 2 (1992): 229. http://dx.doi.org/10.2307/3623016.

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12

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

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13

Starks, Donna. "National and ethnic identity markers." English World-Wide 29, no. 2 (April 23, 2008): 176–93. http://dx.doi.org/10.1075/eww.29.2.04sta.

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The New Zealand (NZ) short front vowels are often considered as a defining feature of New Zealand English (NZE), yet research which has considered data from both the Pakeha (NZ European) and the NZ Maori communities has noted slightly different patterns in the realisations of the vowel in the KIT lexical set in the respective communities (Bell 1997a, b; Warren and Bauer 2004). This paper compares the short front vowel series of NZ Maori students with that of NZ Samoan, Tongan, Cook Island and Niuean students and demonstrates how the NZ short front vowel series mark both similarity and difference across NZ communities. Our findings show that NZ Maori students have a greater degree of centralisation in their KIT vowel and a greater degree of raising of their DRESS and TRAP vowels than their NZ Pasifika counterparts. However, the manner in which the vowels raise and centralise distinguishes NZ Maori and Cook Island students from their NZ Samoan, Tongan and Niuean cohorts. The latter observation highlights problems with the pan-ethnic “Pasifika” label used to distinguish NZ Maori from other NZ Polynesian communities.

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14

Rito, Joseph Selwyn Te. "Recent Efforts to maintain the Maori language by Ngati Kahungunu." South Pacific Journal of Psychology 10, no. 1 (1999): 47–53. http://dx.doi.org/10.1017/s0257543400000997.

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ABSTRACTA survey of the Maori Language in the 1970's indicated that only 18% of the Maori population of New Zealand were fluent speakers of the language. A survey in 1995 indicated that this had dropped to only 8%! The Ngati Kahungunu, like other tribes have long realized the impact of the onslaught of the English language. As with other indigenous and minority cultures throughout the world, they realize the urgency of the problem of potential death of their language. With the knowledge that the language has such a pivotal part to play in the total culture of any people, Ngati Kahungunu have adopted a “just do it” approach to language revitalisation strategies. This paper looks at some of the initiatives recently and presently carried out by Ngati Kahungunu to save its language from extinction. The paper also particularly highlights the methodology of “rumaki” or total immersion teaching of all subjects in the Maori language.

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15

Lemieux, René. "La souveraineté peut-elle se transférer? Les enseignements de la traduction du traité de Waitangi (1840)." TTR 29, no. 2 (August 27, 2018): 73–98. http://dx.doi.org/10.7202/1051014ar.

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L’objectif de cet article est d’interroger le concept de souveraineté hérité de la modernité européenne à partir de sa « traduction » en maori dans le traité de Waitangi conclu en 1840 entre les chefs maoris d’Aotearoa (Nouvelle-Zélande) et l’Empire britannique. Le concept de souveraineté est difficilement traduisible en maori puisqu’il ne possède pas d’équivalent direct. Le terme kawanatanga choisi par le missionnaire-traducteur Henry Williams n’est qu’une translittération du mot anglais governor auquel le suffixe -tanga a été ajouté; ce terme rend mal l’idée du pouvoir absolu du souverain. Est-ce une « mauvaise » traduction pour autant? Henry Williams était-il incompétent? A-t-il plutôt voulu sciemment tromper les Maoris, comme le laissent entendre certains chercheurs? Le concept était-il lui-même intraduisible? Lorsqu’on analyse la traduction du terme souveraineté, on découvre qu’il n’y a pas d’équivalence formelle préétablie avant sa réalisation et que la souveraineté ne se transfère pas, mais se performe. Le contenu du concept est ainsi isomorphe à sa production : la souveraineté est une performance, et la traduction comme opération de création de termes participe à son actualisation. En utilisant un terme étranger mais profane pour rendre le concept, Henry Williams, sans peut-être le vouloir ou en être conscient, refuse la souveraineté dans son abstraction et, ce faisant, résiste aux tentatives de sceller l’interprétation du texte dans une unicité souveraine. Vue sous ce nouvel angle, la traduction de Williams participerait d’une « pensée sauvage » au sens de l’anthropologue Pierre Clastres, instituant une relativité toujours vulnérable, mais essentielle dans la perspective d’une traduction postcoloniale.

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16

Mato, Paora, and Te Taka Keegan. "Indigenous Tweeting for Language Survival: The Maori-Language Profile." International Journal of Technology and Inclusive Education 2, no. 2 (December 1, 2013): 184–91. http://dx.doi.org/10.20533/ijtie.2047.0533.2013.0024.

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17

Corson, David. "Restructuring Minority Schooling." Australian Journal of Education 37, no. 1 (April 1993): 46–68. http://dx.doi.org/10.1177/000494419303700104.

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This article looks at organisational and curricular responses to cultural diversity which are presently operating alongside one another in New Zealand schooling. It begins with a critique of the minimal curricular response now recommended for government schools: the incorporation of programs in taha Maori (things Maori) within the mainstream curriculum of schools. It then looks at two recent responses which are structural and curricular: the modification of existing schools to take account of Maori student presence within them; and the development of Nga Kura Kaupapa Maori (Maori culture and language immersion primary schools) which are founded upon organisational and pedagogical features which are consistent with Maori cultural values. Conclusions are drawn relevant to the education of ‘involuntary minority’ cultures in Australia whose structural values and mores are very different from the dominant culture. A comparison of the values of Koori and Maori lends support to the view that Australian education could borrow with profit from the New Zealand example.

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18

Adcock, C. John. "Maori and English." Language Problems and Language Planning 11, no. 2 (January 1, 1987): 208–13. http://dx.doi.org/10.1075/lplp.11.2.08adc.

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Maoria kaj Angla: La dulingvisma prohlemo en NovZelando La autoro raportas pri la kreskanta intereso en la rekono de la Maoria lingvo en NovZelando, kun speciala rigardo al la rolo de lingvo kiel bazo de kultura heredajo kaj nacia identeco, kaj rimarkas ke en lando kia NovZelando ni devas rekoni tri nivelojn: etna, nacia kaj internacia. Por ni la Angla lingvo estas ne simple la lingvo de la blanka plimulto sed ankatŭ de internacia komunikado. Ideale Esperanto provizus la rimedon ĉe la internacia nivelo sed nuntempe la Angla lingvo havas kaj nacian kaj internacian rolon. Estas kelkaj sugestoj pri estonta agado.

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19

Benton, Richard A. "The Maori language in New Zealand education." Language, Culture and Curriculum 1, no. 2 (January 1988): 75–83. http://dx.doi.org/10.1080/07908318809525030.

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20

Deverson, Tony. "New Zealand English lexis: the Maori dimension." English Today 7, no. 2 (April 1991): 18–25. http://dx.doi.org/10.1017/s0266078400005496.

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21

Mika, Carl. "Confronted by Indigenous Metaphysics in the Academy: Educating against the Tide." Beijing International Review of Education 1, no. 1 (March 22, 2019): 109–22. http://dx.doi.org/10.1163/25902547-00101015.

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Discussions about indigenous philosophy are always difficult because of identities, chief among these being: what is the primary assumption that coalesces the varied philosophies of indigenous groups that then entitles me to talk about a single “indigenous” philosophy? Although I don’t make this the focus of my paper, I take as a uniting thought the holism which defines metaphysics for several indigenous groups (see e.g. Deloria, 2001; Mika, 2017; Smith, 2012). For this article, I centre on the implications of indigenous holism for both indigenous and non-indigenous students and the indigenous teacher of metaphysics in the academy. This paper often takes a turn for the anecdotal as I consider my experiences in the New Zealand context as a Maori lecturer in philosophy of education who teaches Maori metaphysics to Maori and non-indigenous students. There are difficulties that exist for me as an educator in this area and also for the students, although I have observed that non-indigenous and Maori students encounter Maori metaphysics in quite unique ways. A common feature in both cases, though, is that there is a lack of appropriate language to draw on to describe Maori metaphysics. I conclude this article by suggesting ways that philosophising can take place in correspondence with a Maori metaphysics of things as world-constituted.

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22

Mathieson, Fiona, Kara Mihaere, Sunny Collings, Anthony Dowell, and James Stanley. "Maori cultural adaptation of a brief mental health intervention in primary care." Journal of Primary Health Care 4, no. 3 (2012): 231. http://dx.doi.org/10.1071/hc12231.

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INTRODUCTION: There are no brief psychological mental health interventions designed specifically for Maori in a primary care setting. AIM: To adapt an existing cognitive behavioural therapybased, guided self-management intervention for near-threshold mental health syndromes in primary care, for Maori, and to examine its acceptability and effectiveness. METHODS: Semi-structured interviews with primary care clinicians and Maori patients were conducted to inform adaptations to the intervention. Clinicians were then trained in intervention delivery. Patients were recruited if they self-identified as Maori, were aged 1865 years, were experiencing stress or distress and scored =35 on the Kessler-10 (K10) measure of global psychological distress. Patient and clinician satisfaction was measured through a questionnaire and semi-structured interviews. Post-intervention, patients mental health status was measured at two weeks, six weeks and three months. RESULTS: Maori adaptations included increased emphasis on forming a relationship; spirituality; increased use of Maori language and changes to imagery in the self-management booklets. Nine of the 16 patients recruited into the study completed the intervention. Patients and clinicians rated the intervention favourably and provided positive feedback. Improvement was seen in patients K10 scores using intention-to-treat rated global psychological distress following intervention. DISCUSSION: This study found that it was not difficult to adapt an existing approach and resources, and they were well received by both providers and Maori patients. Further research is required with a larger sample utilising a randomised controlled trial, to establish whether this approach is effective. KEYWORDS: Primary health care; Maori mental health; patient satisfaction; brief intervention

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23

Wohlfart, Irmengard. "Investigating a double translation of culture." Target. International Journal of Translation Studies 21, no. 2 (December 15, 2009): 265–88. http://dx.doi.org/10.1075/target.21.2.03woh.

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This article uses Mediated Discourse Analysis (Norris & Jones 2005) to investigate a dual translation: One, the English-Maori original Potiki by Patricia Grace (1986), a translation of Maori culture that issues a complex postcolonial challenge and neocolonial protest; and two, the German version of the book translated by Martini-Honus and Martini (2005 edition). Findings indicate that the book’s essence embedded in a complex interweaving of Maori myths and biblical parallels has not been recognized by professional reviewers of the German translation and that certain mistranslations distort important messages from the original. All readers of translations potentially contribute to indigenous people regaining their voice, but only if these readers can decipher the original actions and discourses in their languages. This article delivers a key to understanding Potiki, a classic text widely used in teaching and already translated into at least five languages, i.e. Dutch, Finnish, French, German and Spanish.

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24

Hornberger, Nancy H. "Language policy, language education, language rights: Indigenous, immigrant, and international perspectives." Language in Society 27, no. 4 (December 1998): 439–58. http://dx.doi.org/10.1017/s0047404500020182.

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ABSTRACTIndigenous languages are under siege, not only in the US but around the world – in danger of disappearing because they are not being transmitted to the next generation. Immigrants and their languages worldwide are similarly subjected to seemingly irresistible social, political, and economic pressures. This article discusses a number of such cases, including Shawandawa from the Brazilian Amazon, Quechua in the South American Andes, the East Indian communities of South Africa, Khmer in Philadelphia, Welsh, Maori, Turkish in the UK, and Native Californian languages. At a time when phrases like “endangered languages” and “linguicism” are invoked to describe the plight of the world's vanishing linguistic resources in their encounter with the phenomenal growth of world languages such as English, the cases reviewed here provide consistent and compelling evidence that language policy and language education serve as vehicles for promoting the vitality, versatility, and stability of these languages, and ultimately promote the rights of their speakers to participate in the global community on and IN their own terms. (Endangered languages, immigrant languages, indigenous languages, language revitalization, linguicism)

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25

Chung, Sandra, Winifred Bauer, William Parker, Te Kareongawai Evans, and Te Aroha Noti Teepa. "The Reed Reference Grammar of Maori." Oceanic Linguistics 38, no. 1 (June 1999): 188. http://dx.doi.org/10.2307/3623403.

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Ben-Ezra, Elisha, and Winifred Bauer. "The Reed Reference grammar of Maori." Language 75, no. 2 (June 1999): 406. http://dx.doi.org/10.2307/417312.

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27

Ritchie, Jenny. "Bicultural Development: Innovation in Implementation of Te Whäriki." Australasian Journal of Early Childhood 27, no. 2 (June 2002): 32–37. http://dx.doi.org/10.1177/183693910202700207.

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A recent innovation in early childhood care and education in Aotearoa/New Zealand has been the new curriculum, Te Whäriki (Ministry of Education, 1996), which has a strong bicultural emphasis. This means that early childhood educators and teacher educators are attempting to address the challenges posed by a document which requires them to move outside the mono cultural dominant paradigm. Most early childhood teachers and teacher educators are not speakers of the Maori language, and lack Maori cultural knowledge. This paper discusses some of the strategies identified in research which addresses these issues. The role of teacher education in preparing non-Maori students to deliver a bicultural curriculum, and ‘indicators’ of bicultural development in early childhood centres are also discussed.

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28

Meyerhoff, Miriam. "Sounds pretty ethnic, eh?: A pragmatic particle in New Zealand English." Language in Society 23, no. 3 (June 1994): 367–88. http://dx.doi.org/10.1017/s0047404500018029.

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ABSTRACTA social dialect survey of a working-class suburb in New Zealand provides evidence that eh, a tag particle that is much stereotyped but evaluated negatively in NZ English, may persist in casual speech because it plays an important role as a positive politeness marker. It is used noticeably more by Maori men than by Maori women or Pakehas (British/European New Zealanders), and may function as an in-group signal of ethnic identity for these speakers. Young Pakeha women, though, seem to be the next highest users of eh. It is unlikely that they are using it to signal in-group identity in the same way; instead, it is possible that they are responding to its interpersonal and affiliative functions for Maori men, and are adopting it as a new facet in their repertoire of positive politeness markers. (Gender, ethnicity, politeness, New Zealand English, intergroup and interpersonal communication)

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Berryman, Mere, Pauline Bidois, and Marama Furlong. "Tatari Tautoko Tauawhi: A Maori language reading tutoring programme." Set: Research Information for Teachers, no. 1 (June 1, 1995): 1–6. http://dx.doi.org/10.18296/set.0937.

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30

Mika, Jason Paul, Graham Hingangaroa Smith, Annemarie Gillies, and Fiona Wiremu. "Unfolding tensions within post-settlement governance and tribal economies in Aotearoa New Zealand." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 296–318. http://dx.doi.org/10.1108/jec-12-2018-0104.

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Purpose This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper. Design/methodology/approach Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, national and local tribal organisations. Validity is established through stakeholder engagement. Findings A central challenge in the post-treaty settlement context is exponentialising tribal capabilities because of the multiple purposes ascribed to post-settled iwi. Four themes, characterised as “unfolding tensions”, offer a critique and basis for solving tribal development challenges: how do tribes create culturally grounded global citizens; how do tribes rebalance wealth creation and wealth distribution; how do tribes recalibrate tribal institutions; and how do tribes embed entrepreneurship and innovation within their economies? Research limitations/implications As data collection is still underway, the paper is conceptual. Practical implications Five strategies to address unfolding tensions are identified for tribes to consider. Social implications Tribal governors and tribal members are implicated in the analysis, as well as the architects of post-treaty settlement governance models. Originality/value The paper contributes to theorising about tribal governance, economies and entrepreneurship.

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

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

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Schutz, Albert J., and Ray Harlow. "A Word-List of South Island Maori." Oceanic Linguistics 30, no. 2 (1991): 276. http://dx.doi.org/10.2307/3623092.

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England, Nora C. "Joshua A. Fishman (ed.), Can threatened languages be saved? Reversing language shift, revisited: A 21st century perspective. Clevedon: Multilingual Matters, 2001. Pp. xvi, 503. Pb $24.95." Language in Society 32, no. 1 (December 24, 2002): 109–11. http://dx.doi.org/10.1017/s0047404503221059.

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This volume revisits, as its title states, the theory and practice of reversing language shift (RLS) first proposed by Fishman in 1991. A dozen of the original case studies are reanalyzed and several more are added, producing a rich source of detail on some of the specific situations of language shift and efforts to reverse it. Fishman contributes introductory and concluding chapters as well as one of the case studies (Yiddish); other authors cover Navajo, New York Puerto Rican Spanish, Québec French, Otomí, Quechua, Irish, Frisian, Basque, Catalán, Oko, Andamanese, Ainu, Hebrew, immigrant languages in Australia, indigenous languages in Australia, and Maori. The resulting book provides a wealth of information about language shift and public policy directed toward RLS, but its aims are broader than that.

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Benton, Nena. "Education, language decline and language revitalisation: The case of Maori in New Zealand." Language and Education 3, no. 2 (January 1989): 65–82. http://dx.doi.org/10.1080/09500788909541252.

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Durie, Arohia. "Emancipatory Maori Education: Speaking from the Heart." Language, Culture and Curriculum 11, no. 3 (September 1998): 297–308. http://dx.doi.org/10.1080/07908319808666558.

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Martin Renes, Cornelis. "Once Were Warriors, but how about Maoritanga Now? Novel and Film as a Dialogic Third Space." Miscelánea: A Journal of English and American Studies 44 (March 31, 2012): 87–105. http://dx.doi.org/10.26754/ojs_misc/mj.20119091.

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Alan Duff’s bestselling novel Once Were Warriors (1990) raised bitter controversies for its harsh depiction of indigenous alienation in the ghettos of New Zealand’s cities. Duff is part Maori and wrote from his own slum experience, and his text shifted responsibility for the Maori predicament and possible solutions partly back to the victims themselves, which met with fierce criticism from indigenous and progressive non-indigenous readership. Under the direction of Lee Tamahori, also of mixed descent, the novel found its way to the screen in 1995 and thus reached a world audience. Given that Duff’s original screenplay was not used for the homonymous film, it should come as no surprise that novel and film tell different stories. While both embed a dysfunctional Maori family within a crippling urban environment, their content and discursive strategies are not quite the same. Applying a Bakhtinian approach to New Zealand’s postcoloniality, this essay investigates up to what point the discursive dialogue between both narratives obeys the requirements of the narrative medium chosen and results in the marketing of different agendas and sites of contestation.

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Hughes, Shaun F. D. "Was there ever a "Maori English"?" World Englishes 23, no. 4 (November 2004): 565–84. http://dx.doi.org/10.1111/j.0083-2919.2004.00377.x.

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Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.

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Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual world view, traditional beliefs and practices of the Maori ? or, if knowing these things, a lack of respect for their validity. On the other hand there are some, especially among the modern conservation movement, who have a more empathetic attitude towards indigenous ecological knowledge, but who thereby assume that their environmental ethics and those of indigenous peoples are motivated by similar philosophies and share similar aims. Not only is this assumption often wrong, it may also contribute to the inability of the western conservation movement to properly serve the needs of, and to fully empower, indigenous conservation aspirations as guaranteed to Maori under the Treaty of Waitangi. This paper addresses some of these issues by providing Maori perspectives on an increasingly important environmental concept: that of kaitiaki, and kaitiakitanga.

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Britain, David. "Linguistic change in intonation: The use of high rising terminals in New Zealand English." Language Variation and Change 4, no. 1 (March 1992): 77–104. http://dx.doi.org/10.1017/s0954394500000661.

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ABSTRACTThis article reports sociolinguistic research on linguistic change in an intonation feature of New Zealand English, namely, the use of high rising terminal contours (HRTs) in declarative clauses. Recorded interviews from 75 inhabitants of Porirua, a small city north of Wellington, were analyzed for the use of HRTs. The speaker sample was subdivided according to years of age (20–29, 40–49, 70–79), sex, ethnicity (Maori and Pakeha), and class (working and middle). The results show that linguistic change is in progress, the use of HRTs being favored by young Maori and by young Pakeha women. The results are explained in terms of the function of HRTs as positive politeness markers. The usefulness of the term “linguistic variable” in the analysis of intonational change and discourse features is assessed.

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Warren, Paul. "Origins and development of New Zealand English." International Journal of Language, Translation and Intercultural Communication 1 (January 1, 2012): 87. http://dx.doi.org/10.12681/ijltic.12.

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<strong><strong></strong></strong><p align="LEFT">T<span style="font-family: DejaVuSerifCondensed; font-size: small;"><span style="font-family: DejaVuSerifCondensed; font-size: small;">his paper provides an overview of the chief characteristics of a relatively new </span></span>variety of English, New Zealand English. After a brief historical sketch of the development of English in New Zealand, the paper highlights some of the grammatical patterns of the variety, before looking in more detail at the lexical features and characteristic pronunciations that make it a distinct variety. One of the significant infl uences on the development of New Zealand English has been contact with the Maori language and with Maori cultural traditions. This is refl ected in the presence of a large number of Maori words in common use in New Zealand English, as well as in the development of Maori English as an ethnic variety in New Zealand. Finally, the paper considers other sources of variation within New Zealand English, including early signs of regional diff erentiation as well as age- and gender-linked variation that have emerged in the patterns of change in progress that typify this new variety.</p>

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

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Lambert, Iain B. M. "Representing Maori speech in Alan Duff's Once Were Warriors." Language and Literature: International Journal of Stylistics 17, no. 2 (May 2008): 155–65. http://dx.doi.org/10.1177/0963947007088225.

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Much of the reaction, both positive and negative, to the publication of Alan Duff's novel Once Were Warriors centred on its language. This article analyses the ways in which characteristic linguistic features of New Zealand English are represented in the novel, in particular by its Maori protagonists. It also draws stylistic comparisons with other writers, such as Scotland's James Kelman, who have attempted to give their characters a particular local voice outside of, or in opposition to, Standard English by having them speak in their own language or variety of English.

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Kozlova, Tetyana, and Maciej Rudnicki. "MAORI LOANS IN NEW ZEALAND ENGLISH FROM A LANGUAGE ECOLOGY PERSPECTIVE." Polonia University Scientific Journal 39, no. 2 (2020): 67–73. http://dx.doi.org/10.23856/3908.

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Fusi, Valerio. "Action and Possession in Maori Language and Culture. A Whorfian Approach." L'Homme 25, no. 94 (1985): 117–45. http://dx.doi.org/10.3406/hom.1985.368566.

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Macalister, John. "The Maori lexical presence in New Zealand English: Constructing a corpus for diachronic change." Corpora 1, no. 1 (May 2006): 85–98. http://dx.doi.org/10.3366/cor.2006.1.1.85.

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This paper reports on the construction of a corpus designed to measure changes in the presence of Maori words in New Zealand English over the 150-year period from 1850 to 2000. It begins with a brief introduction to the variety, describes issues identified prior to the commencement of the corpus's construction, and discusses ways in which those issues were addressed.

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Williams, Mark. "A Bicultural Education." PMLA/Publications of the Modern Language Association of America 131, no. 5 (October 2016): 1552–56. http://dx.doi.org/10.1632/pmla.2016.131.5.1552.

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In 1995 I Taught a Course in New Zealand Literature at Tokyo University. The Students Were Attentive, and Curious About New Zealand, but they found my Kiwi English hard to follow, being accustomed to American or British varieties. I wondered about their seeming tolerance recently while teaching a similar course to undergraduates back home, at Victoria University, in Wellington, when one of the Maori students complimented a Pākehā (New Zealand European) colleague for her Maori pronunciation. Like most Pākehā, I have a rudimentary grasp of Māori, enough to be familiar with the words and phrases that have entered everyday speech and those in the poetry and fiction I teach. But I cannot conduct a conversation in Māori or read a Māori text, and I am as embarrassed by the irritation that my pronunciation of te reo (the Māori language) causes Māori speakers as I was by the difficulty my rising terminals and strange accent posed for competent English speakers in Japan.

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Tawake, Sandra. "Bilinguals' creativity: Patricia Grace and Maori cultural context." World Englishes 22, no. 1 (February 2003): 45–54. http://dx.doi.org/10.1111/1467-971x.00271.

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Te Ava, Aue, Christine Rubie-Davies, Airini, and Alan Ovens. "Akaoraora'ia te peu ‘ā to ‘ui tūpuna: Culturally Responsive Pedagogy for Cook Islands Secondary School Physical Education." Australian Journal of Indigenous Education 42, no. 1 (August 2013): 32–43. http://dx.doi.org/10.1017/jie.2013.12.

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This research examines outcomes from introducing cultural values into Cook Islands secondary schools during two cycles of action research comprising planning, implementing, observing and reflecting. The cultural values upon which the physical education lessons were based were: tāueue (participation), angaanga kapiti (cooperation), akatano (discipline), angaanga taokotai (community involvement), te reo Maori Kuki Airani (Cook Islands Maori language), and auora (physical and spiritual wellbeing). The cultural values were believed to be an essential element of teaching physical education but one challenge was how to assist teachers to implement the cultural values into classroom teaching as most participant teachers were not Cook Islanders. Findings from this action research project suggest that while participant teachers and community cultural experts may agree to incorporate cultural values in teaching Cook Islands secondary school students, teachers nonetheless find difficulties in implementing this objective.

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Joyce, Raihania. "Injury to Maori—does language hold the key to bringing about change." Injury Prevention 18, Suppl 1 (October 2012): A238.2—A238. http://dx.doi.org/10.1136/injuryprev-2012-040590w.47.

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HOLMES, JANET. "Narrative structure: Some contrasts between Maori and Pakeha story-telling." Multilingua - Journal of Cross-Cultural and Interlanguage Communication 17, no. 1 (1998): 25–58. http://dx.doi.org/10.1515/mult.1998.17.1.25.

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