Bibliografías temáticas / Maori culture

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Literatura académica sobre el tema "Maori culture"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Maori culture"

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Bistárová, Lucia. "Formovanie kultúrnej a etnickej identity Maoriov prostredníctvom príslušnosti ku gangu". Kulturní studia 2021, n.º 1 (1 de mayo de 2021): 61–84. http://dx.doi.org/10.7160/ks.2021.150104.

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Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their genealogical ties and involvement in Maori culture attempt to find it elsewhere. For many of those that have lost contact with their cultural and ethnic links gangs have replaced families and community and provides individuals with a sense of belonging and safety. The aim of this article is to demonstrate the role of gangs in Maori ethnic and cultural identity development. This paper demonstrates the impact of gang environment on individual identity development and provides evidence that cultural engagement initiatives can enhance Maori identities, which in turn could increase psychological and socio-economic wellbeing.
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Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China". Kulturní studia 2021, n.º 1 (1 de mayo de 2021): 85–104. http://dx.doi.org/10.7160/ks.2021.150105.

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Though often called a “heaven on Earth” New Zealand suffers from a serious problem with gangs. Ethnic gangs have dominated the New Zealand gang scene since the 70s when many Maoris left traditional rural areas and migrated in search of work to the cities but ended up in poverty because of lack of skills and poorly-paid jobs. Maori urbanization and the dual pressures of acculturation and discrimination resulted in a breakdown of the traditional Maori social structures and alienated many from their culture. Maoris who have been unable to maintain their ethnic and cultural identity through their genealogical ties and involvement in Maori culture attempt to find it elsewhere. For many of those that have lost contact with their cultural and ethnic links gangs have replaced families and community and provides individuals with a sense of belonging and safety. The aim of this article is to demonstrate the role of gangs in Maori ethnic and cultural identity development. This paper demonstrates the impact of gang environment on individual identity development and provides evidence that cultural engagement initiatives can enhance Maori identities, which in turn could increase psychological and socio-economic wellbeing.
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3

Rangihau, John. "Maori culture today". Aotearoa New Zealand Social Work 20, n.º 4 (17 de julio de 2017): 3–12. http://dx.doi.org/10.11157/anzswj-vol20iss4id327.

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D'Alleva, Anne y D. C. Starzecka. "Maori Art and Culture". Journal of the Royal Anthropological Institute 5, n.º 1 (marzo de 1999): 103. http://dx.doi.org/10.2307/2660968.

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Linnekin, Jocelyn, F. Allan Hanson y Louise Hanson. "Counterpoint in Maori Culture." Contemporary Sociology 14, n.º 6 (noviembre de 1985): 720. http://dx.doi.org/10.2307/2071431.

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Goldman, Philip, F. Allen Hanson y Louise Hanson. "Counterpoint in Maori Culture." Man 21, n.º 2 (junio de 1986): 367. http://dx.doi.org/10.2307/2803189.

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Corson, David. "Restructuring Minority Schooling". Australian Journal of Education 37, n.º 1 (abril de 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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8

Angelo, AH. "Personality and Legal Culture". Victoria University of Wellington Law Review 26, n.º 2 (1 de mayo de 1996): 395. http://dx.doi.org/10.26686/vuwlr.v26i2.6174.

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The interaction of Maori law and the European based state law of New Zealand has given rise to much discussion and political debate. The contemporary focus has been primarily on the Treaty of Waitangi and the work of the Waitangi Tribunal. Public interest has been attracted by the property aspects of Treaty claims and by their justness, but there has been less public interest in the Maori cultural aspects of claims. In particular, the cultural importance of some claims has been masked by concerns about the resource value involved. This article seeks to redirect attention to an aspect of the Maori cultural meaning involved where claims concern taonga, and it suggests further that coherence of claims settlements may in some cases be advanced by reference to the concept of personality.
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Hanson, F. Allan. "From Symmetry to Anthropophagy: The Cultural Context of Maori Art". Empirical Studies of the Arts 3, n.º 1 (enero de 1985): 47–62. http://dx.doi.org/10.2190/rxd7-qt05-d4aw-fqka.

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J. D. H. and Gabrielle Donnay have produced an instructive and fascinating analysis of Maori rafter designs. My task is to add a few thoughts from an anthropological perspective, to expand upon their insights by placing them in a broader perspective of Maori art and culture. The article will develop something like the spiral motif that is so common in Maori art, covering an increasingly wide area as it goes along. It begins with a few comments about Maori rafter patterns ( kowhaiwhai), the particular subject of the Donnay's article. Next it relates structures of symmetry and antisymmetry in rafter designs to other elements of Maori art. Finally, it suggests connections between those artistic patterns and other aspects of Maori culture. The discussion will concern traditional rather than contemporary Maori culture-as it was up to roughly the middle of the nineteenth century.
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10

Mellsop, Graham y Barry Smith. "Reflections on Masculinity, Culture and the Diagnosis of Depression". Australian & New Zealand Journal of Psychiatry 41, n.º 10 (octubre de 2007): 850–53. http://dx.doi.org/10.1080/00048670701579082.

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Objective: To inform the debate on the relationship between gender and depression by examining clinicians’ ratings on selected HoNos items in two cultural groups. Method: Scores on items 1 (overactivity/aggression) and 2 (depression) as recorded by clinicians in the CAOS study of more than 12,000 unselected New Zealand psychiatric service users were analysed by gender and self identified ethnicity. Results: The lowest ratings for depression and highest for overactivity/agression were assigned to Maori males. Female Maori, were rated next, followed by male non-Maori. Female non-Maori were rated highest on depression and lowest on overactivity/agression. Conclusions: Amongst the hypotheses to explain these findings are those relating to service utilization, rater bias, criteria bias, and cultural pathoplastic effects. These questions need answers.
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Tesis sobre el tema "Maori culture"

1

Gerwig, Rachel. "The Power of Music in the Maori Welcoming Ceremony". Digital Commons @ Butler University, 2015. http://digitalcommons.butler.edu/grtheses/266.

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Scholars do not deny that the piiwhiri involves musical movements, but few sources adequately emphasize how intimately the piiwhiri and music are intertwined. Instead of defending a position that has not been directly challenged, but rather skimmed over, this thesis aims to define the what, how, and why questions surrounding the inseparable relationship between music and the powhiri. The goals are to pinpoint the role music plays in the Maori powhiri ceremony and to recognize that the ceremony itself would lose its effectiveness without the use of Maori music
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2

Bellett, Donella Frances y n/a. "Contradictions in culture : 8 case studies of Maori identity". University of Otago. Department of Anthropology, 1996. http://adt.otago.ac.nz./public/adt-NZDU20070531.122612.

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This thesis investigates the phenomenon known as a Maori ethnic identity. The topic is investigated using personal interviews and the findings are reported by way of personal narrative. Eight informants were interviewed. All presently identify as Maori and have arrived at this point following a diverse range of experiences. The thesis documents these experiences and those things that are important to them on a personal level. As such, this thesis investigates the topic of Maori ethnicity as it pertains to a group of individuals, not to Maoridom as a whole. It was found that no single paradigm could be applied to my informant�s conception of identity. Each constructed their identity in a unique way. Integral to all identities, however, was the use of both cultural and biological factors. In constructing and maintaining their identities as Maori my informants looked firstly to the presence of ancestry and, following from this cultural practices were employed. The use of ancestry as a basis of identity, and the causal attributes associated with it (such as natural leanings towards the use of Maori language), represent essentialist tendencies on the part of many of my informants. Also of great interest was the perception, by many of my informants, that cultural traits were innate. This is described as a Lamarckian way of viewing ethnicity.
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3

Carr, Anna M. y acarr@business otago ac nz. "Interpreting culture: visitors' experiences of cultural landscape in New Zealand". University of Otago. Department of Tourism, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070501.150326.

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This thesis examines visitors' awareness and experiences of cultural values for natural areas of importance to Maori. The South Island/Te Wai Pounamu contains natural landscapes with scenic and recreational values that attract large numbers of domestic and international visitors. Many of these areas have a cultural significance for members of the South Island's Ngai Tahu iwi and hapu groups. The Ngai Tahu Claims Settlement Act 1998 legally recognised the traditional relationships between the iwi and the natural world, whilst other Acts of Parliament provide direction to government agencies for encouraging iwi involvement in the management of natural resources. Measures include increased participation in the management of national parks through iwi representation on regional conservation boards, the New Zealand Conservation Authority, and the inclusion of Ngai Tahu values within subsequent national park management plans. National park interpretation may influence visitors' awareness of cultural values for natural areas as visitors encounter information panels, displays, publications such as visitor guides or brochures, experience guided tours and/or audiovisual shows and view other interpretive medium. The researcher investigated visitors' awareness of Maori values for landscape at three South Island case study sites: Aoraki/Mount Cook National Park, Fiordland National Park, and Lake Pukaki. An understanding of the Ngai Tahu values for these areas was achieved through site visits, a literature review and informal interviews to enable comparisons of the management history of interpretation at the case study sites. Visitors' experiences at each site were explored with interviews, participant observations and a survey that provided qualitative and quantitative data. The survey was administered between January and April 2000 to 716 visitors, yielding 472 valid returns (65.9%). A comprehensive profile of visitors' demographics, social and environmental values was developed from the survey data. Visitors were well educated with 70% having a tertiary education and the majority of visitors were employed in professional occupations. When asked about their previous experiences of other cultures, many visitors reported prior encounters with Australian Aborigine and Native Americans. Visitors considered Rotorua and the Bay of Islands as the locations most closely associated with Maori whereas the study sites were not regarded as significant to Maori, despite the presence of on-site interpretation conveying Maori values for each area. Maori culture was not an important travel motivation for most visitors to these areas and the research revealed diverse reactions from the survey respondents towards cultural interpretive material. Despite this a small percentage of visitors (14%), of domestic and international origins, had an extremely strong interest in future opportunities to experience cultural interpretation of the landscape, particularly in material that tended towards the narrative, for example mythology and legends. It was concluded that a niche demand for Maori perspectives of natural areas could be further met with increased resources for interpretation at visitor centres. It was also proposed that such interpretation could attract a Maori audience, increasing Maori visitation to national parks. The participation of Maori and other host community members in the development and delivery of cultural landscape interpretation would provide broad perspectives and unique educational opportunities for the visiting public. At the case study areas, and throughout New Zealand, the cultural landscapes encountered by visitors had complex and diverse meanings to a wide range of peoples, depending on individual circumstances. Similarly, the diversity of visitors requires the development of interpretation which responds to visitor demand as well as management needs, the multitude of meanings for the landscape being but one of many possible themes.
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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.
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5

Marie, Dannette. "Engaging culture and science : A scientific realist interpretation of Maori mental health". Thesis, University of Canterbury. Psychology, 1999. http://hdl.handle.net/10092/6805.

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The intersection of Maori culture and psychological science is engaged by analysing the problem of the mental health of Maori. It is the articulation of what this problem might comprise in terms of historical, conceptual, methodological and ethical features, that is of most interest Scientific realism is the theory of science that I adopt in the pursuit of determining the key theoretical and empirical commitments that have characterised and continue to shape the received view of 'Maori mental health'. In developing an understanding of the features which create divergence between Maori culture and psychological science it is possible to develop a view of the more pervasive normative assumptions that maintain distance between these respective institutions. In using the vehicle of the mental health of Maori I explore the concept of cultural reification and the implications of this force to impede the interrelationship between culture and science. Complicit in the semantic project of cultural reification is the burgeoning support of postmodern theories, as they relate to cultural 'Others'. It is suggested that what emerges from this complicity is the denial that individual Maori possess mental states and that this is the essential factor which prevents the improving of relations between psychological science and Maori culture in explicit regard to 'Maori mental health'.
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George, Lily (L M. ). "Tradition, invention, and innovation : multiple reflections of an urban marae : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Social Anthropology at Massey University, Auckland, New Zealand". Massey University, 2010. http://hdl.handle.net/10179/1251.

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Marae have a place in contemporary Aotearoa New Zealand that is vital to Maori culture, as well as for all peoples of this land. Maori cultural precepts intrinsically abound with notions of the importance of marae for the transmission of that culture. Marae are places of refuge and learning where the active expression of Maori culture is most obvious. Tendrils of tradition incorporated with contemporary nuances reach out to enfold those whom these places and spaces nurture and embrace. While these ideals may not always find articulation in reality, their presence at the least provides a foundation centuries old on which to build pathways in the present and into the future. Awataha Marae is an urban marae based on Auckland?s North Shore. The history of Awataha is situated within the latest of three Renaissance Periods in which there was an upsurge in Maori culture. These Renaissance Periods were about resistance to the impositions of another culture, reclamation of part of what had been lost through colonisation, and rejuvenation of people and culture. Renaissance Period Three, in which Awataha arose, also has connections to the efforts of indigenous peoples worldwide in their endeavours to forge self determining processes for themselves, including those of conducting research that was for their benefit and purposes, rather than for those of others. Following the development of marae from pre-contact to the present day also illuminates the context within which Awataha was formed. From its beginnings as the space in front of the chief?s house where the village members gathered and where relationships were negotiated, marae today are complexes of buildings that reflect the necessities of the society that surrounds them, as well as the desire of the people to retain Maori culture in its most fundamental form. Urban marae have arisen to fulfil those desires for Maori in urban contexts, often separated from their rural homelands and for many, from their cultural heritage. Following changes in the ways in which wharenui were decorated and embellished also provides evidence of the ways in which Maori consciously innovated culture in order to endure in the new world.
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7

Gumbley, Warren y n/a. "A comparative study of the material culture of Murihiku". University of Otago. Department of Anthropology, 1988. http://adt.otago.ac.nz./public/adt-NZDU20070619.111844.

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This thesis is an attempt to assess the degree of differentiation between two regions, Otago and Southland, to be found in the styles of four types of artefact; Bird-spear points, One-piece fish-hooks, Composite hook points, Adzes. In order to assess the significance of these differences the comparison has been made not only between the two regions mentioned above but also with a set of samples from the northern North Island used as a bench-mark. The data has been collected in the form of non-metrical (presence/absence) and metrical (continuous or ratio-type) variables specific to each artefact type. The method of analysis of the data is concerned with the study of the relative frequencies of these ranges of variables. This is supported by Chi� and Student�s T tests. As well as seeking to establish the degree of differentiation between the material cultures of the regions the interpretation also seeks to distinguish between causal factors for these differences (for example, variations in functional requirements, differing or limited access to material types, etc.).
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8

Kontour, Kyle y n/a. "Making culture or making culture possible : notions of biculturalism in New Zealand 1980s cinema and the role of the New Zealand Film Commission". University of Otago. Department of Communication Studies, 2002. http://adt.otago.ac.nz./public/adt-NZDU20070508.140943.

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In the 1970s and 1980s New Zealand experienced significant socio-economic upheaval due in part to the global economy, economic experiments, and the gains of Maori activism. Despite the divisiveness of this period (or possibly because of it), anxieties over notions of New Zealand national identity were heightened. There was a general feeling among many Kiwis that New Zealand culture (however it was defined) was in danger of extinction, mostly due to the dominant influences of the United states and Britain. New Zealanders sought ways to distinguish themselves and their nation. One of the ways in which this desire was manifested was in the establishment of the New Zealand Film Commission (NZFC). This government sponsored body corporate was designed to provide an infrastructure for New Zealand filmmaking, through which New Zealand and New Zealanders could be represented. As a result, New Zealand filmmaking boomed during the early to mid-1980s. Significantly, this boom occurred simultaneous to the increasing relevance and importance of notions of biculturalism, both in cultural and socio-political terms. The question that drives this thesis is how (or whether) biculturalism was articulated in the explicit or implicit relationships between cultural debates, governmental policies, the NZFC�s own policies and practices and its interaction with filmmakers. This thesis examines the ways in which aspects of the discourse of biculturalism feature in New Zealand cinema of the 1980s in terms of the content, development, production and marketing of three films of this era that share particular bicultural themes and elements: Utu (Geoff Murphy, 1983), The Quiet Earth (Geoff Murphy, 1985) and Arriving Tuesday (Richard Riddiford, 1986). This thesis also examines the role of the NZFC in these processes as prescribed by legislation and in terms of the NZFC�s own policies and procedures. This thesis consults a variety of primary and secondary sources in its research. Primary sources include film texts, public documents, archival material, trade journals, and interviews with important figures in the New Zealand film industry. Conclusions suggest that the interaction of numerous socio-historical factors, and the practices and policies of the NZFC, denote a process that was not direct in its articulation of notions of biculturalism. Rather, this involved an array of complex cultural, fiscal. industrial, professional and aesthetic forces.
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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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10

Anderson, Robyn Lisa y n/a. "The decolonisation of culture, the trickster as transformer in native Canadian and Maori fiction". University of Otago. Department of English, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.145908.

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The trickster is a powerful figure of transformation in many societies, including Native Canadian and Maori cultures. As a demi-god, the trickster has the ability to assume the shape of a variety of animals and humans, but is typically associated with one particular form. In Native Canadian tribes, the trickster is identified as an animal and can range from a Raven to a Coyote, depending on the tribal mythologies from which he/she is derived. In Maori culture, Maui is the trickster figure and is conceptualised as a human male. In this thesis, I discuss how the traditional trickster is contexualised in the contemporary texts of both Native Canadian and Maori writers. Thomas King, Lee Maracle, Witi Ihimaera, and Patricia Grace all use the trickster figure, and the tricksterish strategies of creation/destruction, pedagogy, and humour to facilitate the decolonisation of culture within the textual realms of their novels. The trickster enables the destruction of stereotyped representations of colonised peoples and the creation of revised portrayals of these communities from an indigenous perspective. These recreated realities aid in teaching indigenous communities the strengths inherent in their cultural traditions, and foreground the use of comedy as an effective pedagogical device and subversive weapon. Although the use of trickster is considerable in both Maori and Native Canadian texts, it tends to be more explicit in the latter. A number of possibilities for these differences are considered.
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Más fuentes

Libros sobre el tema "Maori culture"

1

Collins, Tamsin. Maori culture and their crafts. Derby: Derbyshire College of Higher Education, 1991.

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2

Te ao Maori =: The Maori world. Dublin: National Museum of Ireland, 1990.

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3

Awekotuku, Ngahuia Te. Mana wahine Maori: Selected writings on Maori women's art, culture, and politics. Auckland: New Women's Press, 1991.

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Patrons of Maori culture: Power, theory, and ideology in the Maori renaissance. Dunedin, N.Z: University of Otago Press, 1998.

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5

Barlow, Cleve. Tikanga whakaaro: Key concepts in Maori culture. Auckland: Oxford University Press, 1991.

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Barlow, Cleve. Tikanga whakaaro: Key concepts in Maori culture. Auckland: Oxford University Press, 1991.

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Eriksen-Sohos, Maria. Iwi: Aspects of pre-European Maori culture through proverb, image & verse. Auckland: Reed Books, 1996.

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Landmarks, bridges and visions: Aspects of Maori culture : essays. Wellington: Victoria University Press, 1997.

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9

Barlow, Cleve. Tikanga whakaaro =: Key concepts in Māori culture. Auckland: Oxford University Press, 1991.

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10

Prickett, Nigel. Maori origins from Asia to Aotearoa. Albany, Auckland: D. Bateman in association with Auckland Museum, 2001.

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Capítulos de libros sobre el tema "Maori culture"

1

Fudge, Vanessa. "Auckland City amalgamation and culture development using the traditional Maori concept of Kaiarahi". En Coaching and Mentoring in the Asia Pacific, 116–21. New York: Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315630014-11.

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Williams, Jim. "Food and the Maori". En Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1–8. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-3934-5_10122-1.

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Williams, Jim. "Food and the Maori". En Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1901–7. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_10122.

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Linzey, Michael. "Architecture of the Maori People". En Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 507–11. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_8714.

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Orchiston, Wayne. "A Polynesian Astronomical Perspective: The Maori of New Zealand". En Science Across Cultures: The History of Non-Western Science, 161–96. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4179-6_6.

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Wang, Ming-Feng. "Field Survey: The Taos and Maoris". En Cultural Realism and Virtualism Design Model, 31–66. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-2271-0_3.

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Tipa, Gail y Kyle Nelson. "Environmental Flow Assessments: A Participatory Process Enabling Maori Cultural Values to Inform Flow Regime Setting". En Water, Cultural Diversity, and Global Environmental Change, 467–91. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1774-9_32.

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Font-Guzmán, Jacqueline N. "Puerto Rican Citizenship and Construction of Counter-Narratives: Ramírez de Ferrer v. Mari Brás 144 D.P.R. 141, 1997". En Experiencing Puerto Rican Citizenship and Cultural Nationalism, 83–113. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137455222_4.

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van Meijl, Toon. "Culture and Democracy among the Maori". En Pacific Answers to Western Hegemony, 389–415. Routledge, 2020. http://dx.doi.org/10.4324/9781003135760-21.

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Gotterbarn, Don, Tony Clear, Wayne Gray y Bryan Houliston. "Developing Software in Bicultural Context". En Software Applications, 2172–93. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-60566-060-8.ch129.

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This article introduces the SoDIS process to identify ethical and social risks from software development in the context of designing software for the New Zealand Maori culture. In reviewing the SoDIS analysis for this project, the tensions between two cultures are explored with emphasis on the (in)compatibility between a Maori worldview and the values embedded in the SoDIS process. The article concludes with some reflections upon the key principles informing the professional development of software and ways in which cultural values are embedded in supposedly neutral technologies, and reviews the lessons learned about avoiding colonization while working on a bicultural project.
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Actas de conferencias sobre el tema "Maori culture"

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J. Kovacic, Zlatko. "Positioning of Maori Web Sites in the Space Generated by the Key Concepts in Maori Culture". En 2001 Informing Science Conference. Informing Science Institute, 2001. http://dx.doi.org/10.28945/2353.

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We examine how accurately the belief system or cultural concepts of Maori, the indigenous people of New Zealand, is reconstructed in the virtual world of the Internet. Nine Maori web sites were searched using a list of 44 key concepts in Maori culture. We registered how many pages within a particular web site contain each of the key concepts. These numbers were set up in a data matrix for further statistical analysis. The Multidimensional Scaling method was used to construct a spatial representation of Maori web sites in the space generated by the key concepts in Maori culture. Using the correlation coefficients between derived dimensions and the key concepts we interpreted three dimensions as General Cultural, Intra-tribe Dynamics and Educational. The position of each Maori web site in this space has been located and described.
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Rudhru, Omprakash, Qi Min Ser y Eduardo Sandoval. "Robot Maori Haka: Robots as cultural preservationists". En 2016 11th ACM/IEEE International Conference on Human-Robot Interaction (HRI). IEEE, 2016. http://dx.doi.org/10.1109/hri.2016.7451860.

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Nikitin, Valery. "MESOLITHIC AND NEOLITHIC MARI WOODLANDS (EVOLUTION, PROBLEMS OF ISOLATION OF CULTURES)". En Evolution of Neolithic cultures of Eastern Europe. Samara State University of Social Sciences and Humanities, 2019. http://dx.doi.org/10.31600/978-5-91867-189-4-2019-70-71.

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Kudashov, Alexander. "Cultural status of the Early Neolithic of the Mari Volga region (based on ceramic materials)". En Evolution of Neolithic cultures of Eastern Europe. Samara State University of Social Sciences and Humanities, 2019. http://dx.doi.org/10.31600/978-5-91867-189-4-2019-48-49.

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Andreev, K., A. Vybornov, A. Kudashov y M. Kulkova. "ХРОНОЛОГИЯ НЕОЛИТА МАРИЙСКОГО ПОВОЛЖЬЯ". En Радиоуглерод в археологии и палеоэкологии: прошлое, настоящее, будущее. Материалы международной конференции, посвященной 80-летию старшего научного сотрудника ИИМК РАН, кандидата химических наук Ганны Ивановны Зайцевой. Samara State University of Social Sciences and Education, 2020. http://dx.doi.org/10.31600/978-5-91867-213-6-9-10.

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During the Neolithic period, several ceramic traditions were developed on the territory of the middle Volga forest: unornamented, pin-pointed, combed, and pit-combed. The problem of their chronological correlation is very relevant at this stage of study. Currently, 29 radiocarbon dates have been obtained from Neolithic materials from 10 sites in the region. The presented work is devoted to their analysis. The Neolithization of the Mari Volga region is associated with the emergence of carriers of the tradition of making unornamented ware at the turn of the 7th-6th millennium BC. Starting from the middle of the 6th millennium BC. In the region, the tradition of ornamentation of ceramics with pin-pointed is spreading, which coexists with non-decorated dishes. With the beginning of the 5th millennium BC. the penetration of representatives of the Kama culture and pit-comb ceramics into the forest Middle Volga region may be related. Also radiocarbon dates allow confirming the coexistence at the beginning of the 5th millennium BC. in the region of all the ceramic traditions presented in the Neolithic period. At the same time, the time of extinction of the indicated Neolithic ceramic traditions is associated with the middle – third quarter of the 5th millennium BC.
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Zhguleva, Olga. "THE METHODS OF FORMATION THE AREAL STRUCTURE OF NATURAL CULTURAL FRAMEWORK BY THE EXAMPLE OF THE MARI EL REPUBLIC". En 17th International Multidisciplinary Scientific GeoConference SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgem2017/23/s11.092.

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