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Journal articles on the topic 'Pakeha'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 January 2023

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1

Fergusson, D. M., L. J. Horwood, and M. T. Lynskey. "Ethnicity and Bias in Police Contact Statistics." Australian & New Zealand Journal of Criminology 26, no. 3 (December 1993): 193–206. http://dx.doi.org/10.1177/000486589302600302.

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The relationships between ethnicity, self/parentally reported offending and rates of police contact were examined in a birth cohort of Christchurch (New Zealand) born children studied to the age of 15 years. This analysis suggested that whilst children of Maori/Pacific Island descent offended at a significantly higher rate than European (Pakeha) children, there were clear differences in the magnitude of ethnic differentials in offending depending on the way in which offending was measured. On the basis of self/parentally reported offending, children of Maori/Pacific Island descent offended at about 1.7 times the rate of Pakeha children. However, on the basis of police contact statistics these children were 2.9 times more likely to come to police attention than Pakeha children. These differences between self/parentally reported offending rates and rates of police contact could not be explained by the fact that Maori/Pacific Island children offended more often or committed different types of offences than Pakeha children. Logistic modelling of the data suggested that children of Maori/Pacific Island descent were in the region of 2.4 times more likely to come to official police attention than Pakeha children with an identical self/parental reported history of offending. These results are generally consistent with the hypothesis that official police contact statistics contain a bias which exaggerates the differences in the rate of offending by children of Maori/Pacific Island descent and Pakeha children.

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2

Dominy, Michele D., Richard Mulgan, and Raj Vasil. "Maori, Pakeha and Democracy." Pacific Affairs 65, no. 2 (1992): 296. http://dx.doi.org/10.2307/2760208.

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3

Barnes, Angela Moewaka, Belinda Borell, Timoth McCreanor, Raymond Nairn, Jenny Rankine, and Ken Taiapa. "Anti-Māori themes in New Zealand journalism—toward alternative practice." Pacific Journalism Review 18, no. 1 (May 31, 2012): 195. http://dx.doi.org/10.24135/pjr.v18i1.296.

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Negative mass media representations of Māori are of major concern, impacting on Māori/Pakeha relations, how Māori see themselves, on collective health and wellbeing, and ultimately undermining the fundamentals of equity and justice in our society. In this article, we outline a number of important patterns that constitute the contextual discursive resources of such depictions identified in representative media samples and other sources and provide a set of alternative framings for each pattern. Our purpose is to challenge what Deuze (2004) has referred to as an ‘occupational ideology’ of journalism and ultimately to change Pakeha newsmaking practices that routinely undermine efforts to approach and attain social justice in the field of Māori/Pakeha relations in Aotearoa.

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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

Lin, En-Yi J., Sally Casswell, Taisia Huckle, Ru Quan You, and Lanuola Asiasiga. "Does one shoe fit all? Impacts of gambling among four ethnic groups in New Zealand." Journal of Gambling Issues, no. 26 (December 1, 2011): 69. http://dx.doi.org/10.4309/jgi.2011.26.6.

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The aim of the current study is to examine the impacts of gambling among four different ethnic groups within New Zealand (i.e., Maori, Pakeha, Pacific peoples, and Chinese and Korean peoples). Four thousand and sixty-eight Pakeha, 1,162 Maori, 1,031 Pacific people, and 984 Chinese and Korean people took part in a telephone interview that assessed their gambling participation and their quality of life. Results showed a number of differences between ethnic groups. For the Maori and Pacific samples, there were significant associations between gambling participation (especially time spent on electronic gaming machines) and lower ratings in a number of life domains. In contrast to the findings for the Maori and Pacific peoples, which showed predominantly negative associations between gambling modes and people's self ratings of their domains of life, the findings for Pakeha and for Chinese and Korean peoples were more mixed and the associations predominantly positive.

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6

Nairn, Raymond G., and Timothy N. McCreanor. "Race Talk and Common Sense: Patterns in Pakeha Discourse on Maori/Pakeha Relations in New Zealand." Journal of Language and Social Psychology 10, no. 4 (December 1991): 245–62. http://dx.doi.org/10.1177/0261927x91104002.

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7

Fergusson, D. M., L. J. Horwood, and M. T. Lynskey. "Ethnicity, Social Backgroud and Young Offending: A 14-Year Longitudinal Study." Australian & New Zealand Journal of Criminology 26, no. 2 (December 1993): 155–70. http://dx.doi.org/10.1177/000486589302600205.

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The relationship between ethnicity and rates of violent, property and other offences based on self-report and parental report data was studied for a birth cohort of Christchurch born children. The results show that on the basis of report data, children of Maori ethnicity had significantly (p<.05) higher rates of offending than children of Pakeha (European) ethnicity with these rates being from 1.45 to 2.25 times higher than for Pakeha children. However, after adjustment for a series of social and contextual factors including maternal age, maternal educational levels, family socio-economic status, family living standards and early childhood environment factors, these associations reduced so that children of Maori or Pacific Island ethnicity had risks of offending which ranged from 1.08 to 1.55 times higher than children of Pakeha ethnicity. In four of the five comparisons made there was no significant relationship between ethnicity and offending after adjustment for these social and contextual factors. The implications of these findings for the interpretation of ethnic differences in rates of offending are examined with particular attention being given to labelling, socio-economic and cultural explanations of these differences.

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8

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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9

Webster, Elaine. "Pakeha Taonga and the Sociology of Dress." Sites: a journal of social anthropology and cultural studies 4, no. 1 (2007): 144–60. http://dx.doi.org/10.11157/sites-vol4iss1id30.

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10

Mitchell, Tony. "The Maori Teachings of Pakeha Rapper Maitreya." Sites: a journal of social anthropology and cultural studies 11, no. 2 (October 28, 2014): 103. http://dx.doi.org/10.11157/sites-vol11iss2id260.

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11

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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12

Kuiper, Koenraad. "New Zealand's Pakeha Folklore and Myths of Origin." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 44, no. 2-3 (May 2007): 173–83. http://dx.doi.org/10.2979/jfr.2007.44.2-3.173.

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13

MacLean, Malcolm. "The silent centre: Where are pakeha in biculturalism?" Continuum 10, no. 1 (January 1996): 108–20. http://dx.doi.org/10.1080/10304319609365727.

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14

McIntosh, Isabel. "The Urewera Mural: Becoming Gift and the Hau of Disappearence." Cultural Studies Review 10, no. 1 (September 2, 2013): 42–60. http://dx.doi.org/10.5130/csr.v10i1.3520.

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In this article I discuss the seeming 'theft' of the Urewera Mural in 1997, using the term ‘cultural activism’ to describe the mural’s removal, because it acted as a catalyst to refocus the spotlight on specific Maori land claim issues. The Urewera Mural was targeted because it was portrayed as an object of white cultural value with significant representations for Pakeha. Te Kaha’s intention was for Pakeha to lose something of value and to experience how Maori have felt since colonisation when their land, their cultural value, was taken. Stephen Muecke writes that ‘cultural activism can have the same result as political activism, but it doesn’t look the same ... It is a tactical “bringing out” of culture as a valuable and scarce “statement” ’. I suggest cultural activism is, thus, ‘performative’ political activism; for when protestors dress up and ‘perform’ their protest, a media identity is created that is beyond the political message, and so more memorable.

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15

Berg, Lawrence D., and Robin A. Kearns. "Naming as Norming: ‘Race’, Gender, and the Identity Politics of Naming Places in Aotearoa/New Zealand." Environment and Planning D: Society and Space 14, no. 1 (February 1996): 99–122. http://dx.doi.org/10.1068/d140099.

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The process of naming places involves a contested identity politics of people and place. Place-names are part of the social construction of space and the symbolic construction of meanings about place. Accordingly, we argue that the names applied to places in Aotearoa assist in the construction of the symbolic and material orders that legitimate the dominance of a hegemonic Pakeha masculinism. Attempts to rename (and in doing so, reclaim) places are implicated in the discursive politics of people and place. The contestation of place-names in Otago/Murihiku, one of the southernmost regions of New Zealand, is examined. We present a discursive analysis of submissions made to the New Zealand Geographic Board in 1989–90 concerning a proposed reinstatement of Maori names in the area. In interpreting objections to renaming we suggest these objections articulated with and through a number of ‘commonsense’ notions about gender, ‘race’, culture, and nation which discursively (re)produced a hegemonic Pakeha masculinism in New Zealand.

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16

Holmes, Janet, and Allan Bell. "On shear markets and sharing sheep: The merger of EAR and AIR diphthongs in New Zealand English." Language Variation and Change 4, no. 3 (October 1992): 251–73. http://dx.doi.org/10.1017/s0954394500000806.

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ABSTRACTA social dialect survey of a New Zealand community documented a change in progress in the pronunciation of the vowels in words such as air and ear. The data support a tentative interpretation that a shift to the variant with the closer onset for AIR words was initiated by middle-aged Pakeha women. This was not followed in any strength by other social groups. More recently there has been a change in the opposite direction, with EAR words being realized by a variant with a more open onset. This is being led by young, working class Pakeha speakers, possibly the women. For some speakers, merger of the two diphthongs is close to completion. The change thus seems to have begun in the past 40 years, but its direction has been reversed in the past 20 years. With the strong following among young speakers for the downward shift toward [eə], this seems the likely direction in which change will continue.

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17

Cass, Philip. "'Not in a pakeha court': Kastom and Pacific media." Pacific Journalism Review : Te Koakoa 6, no. 1 (January 1, 2000): 102–11. http://dx.doi.org/10.24135/pjr.v6i1.678.

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Laws which most concern journalists, such as libel, have been framed entirely within a western context. This hinders and often disbars orindary people from seeking redress against the media in western-style courts. A personal look at ways orindary citizens might gain satisfaction.

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18

Skinner, Robin. "The Cringe Commences: Nineteenth Century Reviews of Pakeha Architecture." Fabrications 9, no. 1 (May 1999): 68–80. http://dx.doi.org/10.1080/10331867.1999.10525122.

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19

Hamerton, Heather. "Pakeha Women Investigate Adolescence: Doing Memory-Work with Friends." Feminism & Psychology 11, no. 3 (August 2001): 414–20. http://dx.doi.org/10.1177/0959353501011003013.

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20

Kinnear, Susan Lilico. "“He Iwi tahi tatou”: Aotearoa and the legacy of state-sponsored national narrative." Corporate Communications: An International Journal 25, no. 4 (July 17, 2020): 717–31. http://dx.doi.org/10.1108/ccij-11-2019-0133.

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PurposeThe purpose of this paper is to discuss the internal historical forces that shaped national identity in New Zealand and how state-sponsored ideographs and cultural narratives, played out in nation branding, government–public relations activity, film and the literature, contributed to the rise of present days’ racism and hostility towards non-Pakeha constructions of New Zealand’s self-imagining.Design/methodology/approachThe paper takes a cultural materialist approach, coupled with postcolonial perspectives, to build an empirical framework to analyse specific historical texts and artefacts that were supported and promoted by the New Zealand Government at the point of decolonisation. Traditional constructions of cultural nationalism, communicated through state-sponsored advertising, public information films and national literature, are challenged and re-evaluated in the context of race, gender and socio-economic status.FindingsA total of three major groupings or themes were identified: crew, core and counterdiscourse cultures that each projected a different construction of New Zealand’s national identity. These interwoven themes produced a wider interpretation of identity than traditional cultural nationalist constructions allowed, still contributing to exclusionary formations of identity that alienated non-Pakeha New Zealanders and encouraged racism and intolerance.Research limitations/implicationsThe research study is empirical in nature and belongs to a larger project looking at a range of Pakeha constructions of identity. The article itself does not therefore fully consider Maori constructions of New Zealand’s identity.Originality/valueThe focus on combining cultural materialism, postcolonial approaches to analysis and counterdiscourse in order to analyse historical national narrative provides a unique perspective on the forces that contribute to racism and intolerance in New Zealand’s society. The framework developed can be used to evaluate the historical government communications activity and to better understand how nation branding leads to the exclusion of minority communities.

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21

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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22

Page, Ruth. "Variation in storytelling style amongst New Zealand schoolchildren." Narrative Inquiry 18, no. 1 (August 15, 2008): 152–79. http://dx.doi.org/10.1075/ni.18.1.08pag.

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The relationship between emergent narrative skills, gender and ethnicity continues to be an important area of debate, with significant socio-political consequences. This paper explores the ways in which these variables intersect in a cross-cultural, longitudinal study of children’s storytelling, focusing on data taken from a multicultural school in Auckland, NZ. Differences in storytelling style reflected the characteristics of Maori English and Pakeha English conversational narratives, but also varied according to age and gender, where the variation was most marked for the 10-year-old children, and was most polarised between the narratives of the Pakeha girls and Maori boys. A longitudinal comparison indicated that these differences were by no means fixed, and that over time the older Maori boys’ storytelling altered in line with the literacy demands to conform to the dominant westernised pattern being imposed in this pedagogic context. This study thus points to the ongoing importance of analysing the shifting ways in which gender and cultural identity are renegotiated in educational contexts, suggesting that there is more scope for questioning and potentially changing dominant literacy practices in this part of New Zealand.

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23

Bertanees *, Cherry, and Christina Thornley. "Negotiating colonial structures: challenging the views of Pakeha student teachers." Asia-Pacific Journal of Teacher Education 32, no. 2 (July 2004): 81–93. http://dx.doi.org/10.1080/1359866042000234197.

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24

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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25

Harrington, Carol. "Agency and social identity: Resistance among Pakeha New Zealand mothers." Women's Studies International Forum 25, no. 1 (January 2002): 109–26. http://dx.doi.org/10.1016/s0277-5395(02)00221-2.

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26

Wolffram, Paul. "Pakeha, Palagi, Whiteskin: Reflections on Ethnographic Socialisation and the Self." Asia Pacific Journal of Anthropology 14, no. 3 (June 2013): 207–20. http://dx.doi.org/10.1080/14442213.2013.786753.

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27

Goldsmith, Michael. "Translated Identities: 'Pakeha' As Subjects of the Treaty of Waitangi." Sites: a journal of social anthropology and cultural studies 2, no. 2 (2005): 64–82. http://dx.doi.org/10.11157/sites-vol2iss2id64.

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28

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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29

Anderson, Jean. "Christina Stachurski, Reading Pakeha? Fiction and Identity in Aotearoa New Zealand." Commonwealth Essays and Studies 33, no. 2 (April 1, 2011): 154–55. http://dx.doi.org/10.4000/ces.8240.

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30

Gray, Claire, Nabila Jaber, and Jim Anglem. "Pakeha Identity and Whiteness: What does it mean to be White?" Sites: a journal of social anthropology and cultural studies 10, no. 2 (2013): 82–106. http://dx.doi.org/10.11157/sites-vol10iss2id223.

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31

Nairn, Raymond G., and Timothy N. Mccreanor. "Insensitivity and Hypersensitivity: An Imbalance in Pakeha Accounts of Racial Conflict." Journal of Language and Social Psychology 9, no. 4 (December 1990): 293–308. http://dx.doi.org/10.1177/0261927x9094005.

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32

Johnson Santamaria, Lorri, Andres Peter Santamaria, and Gurdev Kaur Pritam Singh. "One against the grain." International Journal of Educational Management 31, no. 5 (June 12, 2017): 612–21. http://dx.doi.org/10.1108/ijem-11-2016-0237.

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Purpose The purpose of this paper is to reframe transformative and culturally sustaining leadership for a diverse global society by addressing the need for educational systems to better serve people of color, situated in the urban Auckland area of Aotearoa New Zealand (NZ), who have been marginalized by the societies to which they immigrate. Design/methodology/approach Grounded in an applied critical theoretical framework, this qualitative inquiry uses raw auto-ethnographical data gleaned from a case study featuring the voice of Deva, a Malaysian Punjabi woman educator, who is also an aspiring school leader. In aspects of her auto-ethnography, she candidly shares experiences of racism, discrimination, and oppression germane to her professional educational experiences in Aotearoa NZ. Findings Findings inform practice and policy to foster more inclusive school improvement in a bicultural and increasingly multicultural context that has historically recognized Maori (indigenous to Aotearoa NZ), Pakeha (of European descent), and Pacific Islander (e.g. Samoa, Tonga, Fiji, Niue, Cook Islands) achievement in a national context. Global and international implications are included. Originality/value This contribution presents a unique perspective showcasing Deva’s direct experiences with acknowledgment of and professional positioning around Te Tiriti o Waitangi – The Treaty of Waitangi, the principles of which are now being applied not only to the rights of Maori and Pakeha, but also Pacific Islander and immigrants to the country.

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33

Hodgets, Darrin, Alison Barnett, Andrew Duirs, Jolene Henry, and Anni Schwanen. "Maori media production, civic journalism and the foreshore and seabed controversy in Aotearoa." Pacific Journalism Review : Te Koakoa 11, no. 2 (September 1, 2005): 191–208. http://dx.doi.org/10.24135/pjr.v11i2.1061.

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This article explores the social significance of increased media production by Maori in Aotearoa/New Zealand as an opportunity for challenging a tendency in mainstream journalism to promote Pakeha perspectives. The analysis focuses on the recent documentary Hikoi, which was initiated by two young Maori women as a challenge to media framing of Maori protests as 'unjustified' and 'disruptive' acts. We argue that this documentary illustrates the potential for civic journalists to broaden public deliberations regarding political issues such as the foreshore and seabed controversy.

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34

Hill, Richard S. "The Treaty of Waitangi Companion: Maori and Pakeha from Tasman to Today." Ethnohistory 58, no. 4 (2011): 741–43. http://dx.doi.org/10.1215/00141801-1333760.

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35

Tennant, Margaret. "Pakeha Deaconesses and the New Zealand Methodist Mission to Maori, 1893-1940." Journal of Religious History 23, no. 3 (October 1999): 309–26. http://dx.doi.org/10.1111/1467-9809.00091.

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36

Papuni, Helen T., and Kenneth R. Bartlett. "Maori and Pakeha Perspectives of Adult Learning in Aotearoa/New Zealand Workplaces." Advances in Developing Human Resources 8, no. 3 (August 2006): 400–407. http://dx.doi.org/10.1177/1523422306288433.

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37

Brown, Deidre. "“Ko to ringa ki nga rakau a te Pakeha”—VirtualTaongaMaori and Museums." Visual Resources 24, no. 1 (March 2008): 59–75. http://dx.doi.org/10.1080/01973760801892266.

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38

Reese, Elaine, Harlene Hayne, and Shelley MacDonald. "Looking Back to the Future: Māori and Pakeha Mother–Child Birth Stories." Child Development 79, no. 1 (January 2008): 114–25. http://dx.doi.org/10.1111/j.1467-8624.2007.01114.x.

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39

Stuart, Ian. "The Māori public sphere." Pacific Journalism Review : Te Koakoa 11, no. 1 (April 1, 2005): 13–25. http://dx.doi.org/10.24135/pjr.v11i1.826.

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At this moment in New Zealand’s history there is a need for healthy political debate on a range of issues. Specifically, the foreshore and seabed issue has created division and fears between Māori and Pakeha and brought the Treaty of Waitangi to the fore again. As well, settlements of historic grievances with Māori have added to growing Pakeha unease. In this climate there is a need for wide-ranging public discussion of these issues, and the news media seem the obvious site for those discussions. But how well are the New Zealand news media fulfilling that role? This commentary takes the public sphere to be the sum total of all visible decision-making processes within a culture and uses this concept as an analytical tool to examine aspects of the health of New Zealand’s democracy. It uses discourse analysis approaches to show how the mainstream media are in fact isolating Māori from the general public sphere and, after outlining some general aspects of the Māori public sphere, argues that the news media’s methodologies, grounded in European-based techniques and approaches, are incapable of interacting with the Māori public sphere. I am arguing that while there is an appearance of an increased awareness and discussion of cultural issues, the mainstream media are, in reality, sidelining Māori voices and controlling the political discussion in favour of the dominant culture. They are therefore not fulfilling their self-assigned role of providing information for people to function within our democracy. Keywords:

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40

McKinlay, Judith E. "What Do I Do with Contexts? A Brief Reflection on Reading Biblical Texts with Israel and Aotearoa New Zealand in Mind." Pacifica: Australasian Theological Studies 14, no. 2 (June 2001): 159–71. http://dx.doi.org/10.1177/1030570x0101400203.

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How does one “do” biblical studies contextually? If I begin by asking who am I, where am I situated, and what are the communities that have formed and continue to form who I am, what difference will this make to the way in which I “do” my biblical studies? This paper seeks to explore the issues that an engagement with texts which have their own contexts and interests brings for a Pakeha reader from Aotearoa New Zealander, recognising that this is not an easy or comfortable task, but an enterprise that continually raises questions and stretches boundaries.

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

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Maver, Igor. "The Maori and the Pakeha in C. K. Stead's novel Talking about O'Dwyer." Acta Neophilologica 49, no. 1-2 (December 15, 2016): 53–61. http://dx.doi.org/10.4312/an.49.1-2.53-61.

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The article focuses on a recent novel by the contemporary New Zealand author C.K. Stead, Talking about O'Dwyer. It represents an indictment of war per se, war as a collective madness and its consequences for the life destinies of every single individual caught in it. The Second World War and the independence war in Croatia in the 1990s are minutely described and juxtaposed in this work: both brought to the people, as all wars, suffering and death and have radically changed and marked their lives and relationships. C.K. Stead writes about four locales in very different time periods, New Zealand, Oxford, and especially Croatia and Greece, where the two wars that affect the lives of the protagonists took place.

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

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Brookes, Barbara, and Margaret Tennant. "Making girls modern: pakeha women and menstruation in New Zealand, 1930–70[1]." Women's History Review 7, no. 4 (December 1998): 565–81. http://dx.doi.org/10.1080/09612029800200183.

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Grimshaw, Mike. "D’Arcy’s view from the hill: ‘weak thought’ on Pakeha as particular, regional 'buggers'. . ." Sites: a journal of social anthropology and cultural studies 9, no. 2 (2012): 71–91. http://dx.doi.org/10.11157/sites-vol9iss2id212.

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Chong, Lee Moya Ah, and David C. Thomas. "Leadership perceptions in cross-cultural context: Pakeha and Pacific islanders in New zealand." Leadership Quarterly 8, no. 3 (September 1997): 275–93. http://dx.doi.org/10.1016/s1048-9843(97)90004-7.

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TAIEPA, TODD, PHILIP LYVER, PETER HORSLEY, JANE DAVIS, MARGARET BRAG, and HENRIK MOLLER. "Co-management of New Zealand's conservation estate by Maori and Pakeha: a review." Environmental Conservation 24, no. 3 (September 1997): 236–50. http://dx.doi.org/10.1017/s0376892997000325.

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Despite direction by the Conservation Act (1987) to give effect to the principles of the Treaty of Waitangi, New Zealand's Department of Conservation has few formal collaborative management arrangements with Maori. Obstacles to establishing agreements that involve Maori in equitable conservation decision-making roles include divergent philosophies (preservation versus conservation for future use), institutional inertia, a lack of concrete models of co-management to evaluate success or otherwise to promote conservation, a lack of resources and opportunities for capacity building and scientific research amongst Maori, opposition and a lack of trust from conservation non-governmental organizations that are predominantly euro-centric in approach and membership, and a fundamental reluctance of some to share power with Maori. Recent examples of work towards co-management emphasize the need for innovative methods to build trust and explore common ground and differences. Meetings on marae (traditional Maori gathering places) have established guiding principles, lengthy dialogue, and a collective symbol as a metaphor for co-management. These were valuable steps towards building trust and understanding required for the restoration of coastal lakes and a river, and the potential joint management of two national parks on the west coast of the North Island. Establishment of a research project to assess the sustainability of a traditional harvest of a sea-bird (Puffinus griseus) by Rakiura Maori was facilitated by drawing up a 'cultural safety' contract. This contract underscored the role of Maori as directors of the research, protected their intellectual property rights to their traditional environmental knowledge, guaranteed continuity of the collaborative research project and regulated how results were to be communicated. The scientific ethics of a university ecological research team were safeguarded by the contract, which ensured that they could publish their inferences without erasure or interference. The New Zealand experience shows that even when legislation signals from the top down that the doorway is open for co-management with indigenous people, this by itself is unlikely to make it happen. Active facilitation by innovative middle-level agreements and the creation of new administrative structures are needed to govern co-management of a broad spectrum of resource issues. Bottom-up initiatives involving single, or very localized, resource uses may also trigger co-management. Models for successful co-management involving indigenous peoples must focus more strongly on issues of equity or power sharing, and therefore may be very different from models directed at a single conservation outcome.

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Thorp, Daniel. "Going native in New Zealand and America: Comparing Pakeha Maori and white Indians." Journal of Imperial and Commonwealth History 31, no. 3 (September 2003): 1–23. http://dx.doi.org/10.1080/03086530310001705686.

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Potaka, Tama. "A Treaty for Local Governments." Victoria University of Wellington Law Review 29, no. 1 (January 1, 1999): 111. http://dx.doi.org/10.26686/vuwlr.v29i1.6046.

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There is a vast literature on the Treaty of Waitangi. However, a large number of constitutional issues such as who owes Treaty obligations and the nature and extent of these obligations are not clear. Instead, such issues are often obscured by the media sensationalising Treaty settlement processes, Maori fisheries, and Pakeha political assumptions about what Maori want. Amidst talk of fish, cash settlements and development, little Treaty jurisprudential thinking addresses the complex legal, cultural and economic issues surrounding local government and MÃ¡ori. It is the purpose of this article to expand Treaty jurisprudential thinking in the area of local government, and to advocate a direction for local government Treaty obligations.

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Porter-Samuels, Tute, and Wendy Holley-Boen. "Culturally-Responsive Relational Practice at the Chalk-Face: A journey to Authenticity." Kairaranga 20, no. 1 (January 6, 2020): 33–45. http://dx.doi.org/10.54322/kairaranga.v20i1.311.

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This research provides chalk-face insights from a group of predominantly Pakeha teachers grappling with culturally-responsive relational practice (CRRP), in a time and environment where external factors can affect self-efficacy and limit personal agency. Itdetails a two-phased professional inquiry undertaken with fourteen teachers from one Ka hui Ako, whereby themes from a larger cross-school online survey were unpacked through a series of semi-structured focus groups. In every phase of this research, including this final telling, the emphasis was on foregrounding the stories of teachers. Findings critique taken-for-granted assumptions about teachers’ roles and responsibilities for embedding CRRP, and stress that in our efforts to stop deficising students, we do not unintentionally deficise teachers.

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