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1
Rawson, Lisette C. y n/a. "Maori identity: change and contemporary challenges". University of Otago. Department of Psychology, 2000. http://adt.otago.ac.nz./public/adt-NZDU20070523.145713.
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Maori identity has changed as a result of many factors including colonisation, assimilation and social change. Traditional Maori identity is constructed within whanau, hapu and iwi relations. As Maori have moved away from traditional iwi areas, the traditional forms of identification as Maori have been challenged. Maori whanau with at least two generations present, were interviewed using open-ended questions. Interviews were then transcribed and coded to ascertain important features of Maori identity. This research shows that Maori participants identified with most of the traditional forms of Maoridom such as the importance of land, language, whakapapa and traditions. The Treaty of Waitangi has become a form of identification for some Maori, particularly urban Maori. There were also some differences between generations within whanau and between rural and urban Maori. Grounded theory was used within the scope of this research as it was deemed to be more reflective of Maori realities than conventional (i.e., Western) psychological theories.
Maori participants indicated concern with some themes within New Zealand society that have a negative impact on Maori identity. Social expectations, negative stereotypes and commercialism were major concerns for Maori. Issues with education, power, money and finance and politics were also deemed of great concern and a threat to a positive Maori identity. Participants also commented on the need for more positive role models for young Maori and the need for bicultural initiatives to improve Maori and Pakeha relations. Recommendations are that there should be more money focused on positive initiatives rather than focusing on prisons and welfare. There should also be more emphasis on the Treaty of Waitangi in education with emphasis on why it is important in New Zealands history.
2
Papesch, Te Rita Bernadette. "Creating a modern Maori identity through Kapa Haka". Thesis, University of Canterbury. Theatre and Film Studies, 2015. http://hdl.handle.net/10092/11263.
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Ariā – Abstract
This thesis is concerned with discovering if and how Māori cultural performance, which we now know as Kapa Haka, has contributed to the creation and development of a modern Māori identity. Māori cultural identity is traditionally traced through whakapapa and is confirmed by a practising knowledge of te reo Māori, kawa and tikanga. Whakapapa links a person to his or her atua, tangata, whenua, tūrangawaewae, marae, whānau, hapū, iwi and waka. The question arises as to whether these are still essential elements in defining a modern Māori (cultural) identity. I want to find out what that modern Māori identity looks like and how it is described. I say it is described in and by Kapa Haka.
The framework used for this thesis is that of a Kapa Haka performance, starting with the whakaeke – introduction, and ending with the whakawātea - exit. It weaves together personal histories - my own and those who have memory of the first Festival in 1972 and other developments. It also incorporates social history as it has affected Māori. It looks at the impact this has had on Kapa Haka from the early concert parties set up for tourist consumption, to iwi and Hāhi hui, to Te Matatini in the present, all the while developing an argument for a modern Māori identity.
In undertaking to write this doctoral thesis in Theatre and Film Studies, I have placed myself in a position where I have to step outside of my assumptions of what I think I know about who I am and what I am. This is in order to attempt to explain what I mean by not only a cultural identity, but also a modern Māori identity, as identified in Kapa Haka, so that others will understand. I need to be able to sing the song when I need to, remembering that it is what I do best.
3
Bergin, Paul. "Maori migration and cultural identity : the Australian experience". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244154.
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Andres, Ulrike Pia. "Return migration and Maori identity in a Northland community". Thesis, University of Auckland, 2011. http://hdl.handle.net/2292/6985.
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Autobiographically motivated and using two separate approaches, the study aims at exploring interlinkages between voluntary intra-national return migration, place and identity, paying particular attention to the social, political and personal contexts within which individuals' return decisions are made. The first approach represents a theoretical one based one existing literature, discussing the three core concepts - place, identity and return migrating - independently while applying conclusions and findings to the current case study of Ma��ori return migration. The second part of the study consists of a field study of eight actual returnees to a Northland community, one non-returnee and two potential returnees. Information about the two potential returnees is derived from published interviews while data from actual returnees and the non-returnee is gathered by semi-structured interviews. After applying Social Identity Theory, all data is analysed qualitatively and discussed in relation to conclusions derived from the theoretical analysis, and in relation to the international context of indigenism, the national context of the Ma��ori renaissance and to the regional context of the Muriwhenua land claim. Confirming findings of literature about return migration returnees' characteristics vary, as do return motives which are usually deeply personal. Nevertheless, two clusters of return motives emerge amongst informants: family- and culturally related ones. Profiles of culturally motivated returnees are in line with those suggested in literature on Ma��ori return migration of young urban individuals of Ma��ori descent who are influenced by the current social and political context of the Ma��ori renaissance and the propagated Ma��ori prototype. The study provides a departure point for practical purposes such as rural and urban planning, while arguing the importance of individuals' identification practices for return decisions in light of anticipated increases of ethnification and indigenist movements. The interdisciplinary and contextual approach appears suitable for a holistic understanding of the complex phenomenon of return migration.
5
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.
6
Kaustrater, Maria Elisabeth. "Maori and Pakeha : the quest for identity in Aotearoa/New Zealand". Thesis, London School of Economics and Political Science (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248006.
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Nikora, Linda Waimarie. "Māori social identities in New Zealand and Hawai'i". The University of Waikato, 2007. http://hdl.handle.net/10289/2574.
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This research is comprised of two narrative interview studies of Māori in two different settings, New Zealand (n=20) and Hawai'i (n=30). The data was gathered over the 1994-1996 period. The two settings have some commonalities and differences. In both settings Māori are required to make decisions about the continuity of their ethnic Māori identities and hereditary cultural identities of iwi, hapu and whanau, and the part that they wish these identities to play in their daily lives. The focus of this research was about how Māori create meaning in their lives and maintain their social identities across and within those contexts they move through. The findings of this research suggest that Māori in New Zealand continue to value and gain meaning and satisfaction from their cultural collectivities and the social identities derived from them. However, the results tend to suggest that there are changes in the ways that individuals conceptualise these identities and concomitantly, how they see of themselves. For New Zealand participants, conceptions of hapu and iwi appear to be converging with an increasing focus on the physicality of marae, its environment and symbolism, and the social events and relationships negotiated in that space. New Zealand participants saw some hapu and iwi maintenance activities as more legitimate than others. More value was placed on returning to hapu and iwi homelands however irregular these returns were. In contrast, conceptions of hapu and iwi held by participants in Hawai'i seemed less intense. There were few opportunities to engage with other hapu or iwi members. Being Māori had greater meaning and was understood, probed and valued by others in the culturally plural context of Hawai'i. For New Zealand participants, being Māori was enacted in the context of being a discriminated, negatively constructed minority. All were aware of the defining effect that the presence of a dominant majority could have and countered these effects by engaging in social justice and in-group solidarity activities. The changing identity conceptions held by members of Māori social groups will have implications for a sense of community and social cohesion, for tribal asset management, service delivery and crown settlement processes. If Māori are redefining and renegotiating their social identities to achieve greater meaning and satisfaction then these changes are important to respond to and recognise.
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Holmes, Kelly y n/a. "Stereotypes of Maori : influence of speaker accent and appearance". University of Otago. Department of Psychology, 2000. http://adt.otago.ac.nz./public/adt-NZDU20070620.094023.
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Research has consistently shown that there are anumber of negative stereotypes held by Pakeha towards Maori. However, some of these studies have been flawed by low participant identification rates of Maori. Furthermore, none of these studies have examined the role of accent and appearance on evaluations when both pieces of information are presented together. The present study sought to address these limitations and to verify the current stereotypes associated with Maori. A videotape of eight speakers reading an identical short story was shown to one hundred and sixty-four high school students. Participants were assigned to one of two conditions. In the auditory presentation participants heard but did not see the speakers. In the visual presentation participants heard and saw the speakers. Of the eight speakers, half looked Pakeha and half looked Maori. Furthermore half spoke with a Maori English accent and half spoke with a Pakeha English accent. Results showed that use of Maori English speakers led to higher Maori identification rates by participants in the auditory presentation. Furthermore, for status variables and Maori in particular, accent appeared to amplify the evaluative effects of appearance. It was also found that the longstanding negative stereotypes of Maori still exist. Finally, though not the focus of the present study, it was found that overall younger and older high school students had similar evaluations of Maori and Pakeha. The implications of these results, particularly to the educational, employment and law enforcement sectors of society are discussed.
9
Tapsell, Paul. "Taonga : a tribal response to museums". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263242.
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O'Regan, Hana Merenea y n/a. "Ko Tahu, Ko au". University of Otago. Te Tumu - School of Maori, Pacific and Indigenous Studies, 1998. http://adt.otago.ac.nz./public/adt-NZDU20070524.123022.
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This research is concerned with ethnic identity and focuses on the experiences of my tribe, the Ngai Tahu of the South Island of New Zealand, as a case study. Material drawn from interviews with eight Ngai Tahu respondents are used to illustrate the factors influencing Ngai Tahu identity, which include whakapapa, land, language, tikanga, mahinga kai, the Claim, our legal identity, and the perceptions of significant others. These factors are discussed within the context of the wider Maori identity and the New Zealand environment.
The interviews also provide an insight into the personal nature of Ngai Tahu cultural identity and the experiences of the respondents in terms of inclusion and exclusion from the general Maori identity.
A theoretical base on the issues of cultural identity development is gained from the literature and used as a framework for discussing Ngai Tahu identity development. This research investigates the development of pan-Maori identity and how it has manifested itself within New Zealand society. The cultural criteria used to measure and assess membership in the Maori ethnic collective are often inadequate and inappropriate for Ngai Tahu and within the Ngai Tahu context.
This research illustrates how the environment and the choices it offers to people of Ngai Tahu identity both in the past and the present. I will argue that Ngai Tahu identity is largely a product of its circumstance. Although primordialist notions such as whakapapa are consistently present in that identity, the weight that they carry is largely determined by the political and cultural environment and context.
The project concludes with an assessment of the level of appreciation given to differences that exist within different sections of Maoridom and the need to understand the validity and legitimacy of those differences if a positive sense of cultural identity is to be achieved.
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Goris, Michelle. "Adidas, the All Blacks, and Maori Culture: Globalization and the Reformation of Local Identities". Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/13308.
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As corporations transcend international borders new questions arise concerning the formation of identities. This study looks at adidas advertising campaigns "Bonded by Blood" and "Of This Earth" and how they represent and commodify Māori culture. "The Making" of "Bonded by Blood" is the video component for that campaign. The "Of This Earth" file is the TV commercial from 2007. Furthermore, this study looked at whether or not these advertisements are in fact reaffirming already established stereotypes about indigeneity and "Otherness." This thesis is informed by Stuart Hall's article "The Spectacle of the Other" as well as works by other scholars who discuss ideologies of Otherness, globalization, glocalization, mobility, and corporate sports sponsorship. The posters of each campaign as well as the video components were analyzed through textual analysis. The results show that patterns of cultural appropriation and reaffirmation of stereotypes do occur in the posters and videos of those campaigns.
The two video components are included as supplementary files for this thesis.10000-01-01
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Kopytko, Tania Olive. "Dance in Palmerston North : a study in human movement systems and social identity in a New Zealand community". Thesis, Queen's University Belfast, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.264620.
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Harkness, Jane. "Cultural Conversations in a Counselling Context". The University of Waikato, 2008. http://hdl.handle.net/10289/2242.
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This research project focuses on counselling practice with Māori women who have engaged in counselling in relation to overcoming the effects of both historic and recent sexual abuse. The researcher / counsellor is pakeha. The counsellor / researcher, researches her practice and its possible effects through research interviews with three women. The project offers a reflection on her practice ethics and on what she learns from the women. In particular, she explores the intentions and effects of an orientation to counselling that includes offering and taking up conversations about aspects of cultural identity. She explores the effect of the counselling conversations where aspects of ethno-cultural identity have been included on the women‟s sense of identity. She explores what she draws on as a Pakeha counsellor when offering and taking up conversations about aspects of cultural identity. She also explores the effects of offering and taking up conversations about aspects of cultural identity for the work of counselling. The project shows the researcher‟s responses to the research meetings and the learning she takes to her ongoing counselling practice.
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Gagné, Natacha. "Maori identities and visions : politics of everyday life in Auckland, New Zealand". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84994.
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Indigenous peoples around the world have been involved, especially since the 1970s, in nationalist or sovereigntist movements, as well as in struggles for decolonization, self-determination, and recognition of their rights. Maaori of Aotearoa/New Zealand are engaged in just such processes and, particularly since the 1960s and 1970s, as part of the Maaori "cultural renaissance". Since about 70% of Maaori live in urban areas, cities---Auckland in particular---have become important sites of affirmation and struggle. This study, which falls within the field of urban anthropology, is an investigation of what being Maaori today means and how it is experienced, in particular in the city. The sense of place of Maaori living in Auckland and the appropriation of space in the urban context are important dimensions of this study. It explores the complexity of Maaori relationships to the urban milieu, which is often perceived as an alien and colonized site; the ways they create places and spaces for themselves; and the ongoing struggles to (re)affirm Maaori identities and cultural aspects considered important elements of these identities. The focus of this research is on everyday life and "ordinary" Maaori (in contrast to elites). It reveals the significance and importance to Maaori affirmation and resistance of the extended family and certain types of "city houses" which are based on "traditional" marae (Maaori traditional meeting places) principles. In contrast to many studies that have stressed the assimilation pressures of the urban milieu and global forces on indigenous societies, this research underlines processes of (re)affirmation. It shows how indigenous visions, and ways of being are maintained and even strengthened through changes and openness to the larger society. Coming to understand these processes also led to the exploration of Maaori realms of interpretation or figured worlds, the heteroglossic and complex ways people engage in or rel
15
Higgins, Rawinia R. y n/a. "He tanga ngutu, he Tuhoetanga te Mana Motuhake o te ta moko wahine". University of Otago. Te Tumu - School of Maori, Pacific and Indigenous Studies, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070504.112028.
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Ta moko (Maori tattooing), especially facial moko (tattoo), has become a popular mechanism for the expression of self determination. Many Maori people are adopting this art form as part of a renaissance of Maori culture in Aotearoa/New Zealand. This declaration of Maori self-determination is also an assertion of the pride felt by the tangata whenua (people of the land) for their culture, their language and more, importantly, their identity. This thesis will illustrate how moko kauae (female chin tattooing) is a means of expressing Maori identity with specific reference to Tuhoe identity. Using an Indigenous theoretical framework this Maori Studies thesis examines the historical and contemporary political dimensions of moko kauae, the interface with the Maori worldview (inclusive of its cultural concepts), and its relationship to identity politics. This will be complimented by the personal stories of Tuhoe women who have undertaken moko kauae as well as commentaries from other Tuhoe people who express what their Tuhoetanga means to them and their lives.
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Kefalas, Christofili. "Maori ways of knowing : the politics of knowledge surrounding Taonga and the Charles Smith Collection". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:775ee755-5e2e-409b-98a2-b3e113b42172.
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This research considers material culture, the politics of identity, and the role knowledge plays in a Maori community in relation to a nineteenth century historic collection held abroad. The Charles Smith collection came from the Nga Paerangi community in Whanganui, New Zealand. The importance of historic collections to Maori are described through the concept taonga, or treasured objects, which have been theorized in terms of kinship relationships to a certain class of social valuable. This research acknowledges that taonga uphold the continuity of historic relationships, but departs from other analyses in its focus on a previously unknown collection, introduced to the source community through photographs in an exploration of ways taonga interactions are historically and circumstantially informed. Visually focused research endeavors often present diverse responses in a meeting of the social life of objects and the politics of knowledge. Similarly, divergent responses to taonga arose that referenced the colonial contexts in which such taonga left Maori control, as well as losses to knowledge bases in the community. Endeavors to reclaim lands and cultural heritage through language and education initiatives operate at a local level of regeneration, but these goals become pertinent to larger issues of placing knowledge within a rights-based framework grounded in personal socializations of knowledge. The recognition that knowledge is taonga emerged as the framework for understanding ways Maori assert their authority over land, their language, and museum collections based in particular dispositions to knowledge. The control enacted over cultural representations in museums, land courts, and other political forums, asserts self-determinative positions, and also claims Maori knowledge as a scarce resource. Community speakers who have access to this powerful knowledge must therefore act on behalf of their communities as guardians of knowledge and taonga treasures, to redress historic losses, outsider appropriations of culture, and prevent further social disadvantages.
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Emery, Debra Joy Tepora. "E hoki ki to maunga: The quintessential elements of home". The University of Waikato, 2008. http://hdl.handle.net/10289/2552.
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He kopu puta tahi, he taura whiri tātou; whiringa a nuku, whiringa a rangi, te whatia e Issue of one womb, we are a rope woven of many strands; woven on earth, woven in heaven, it will not break (Rev Māori Marsden, 1992) Ngati Te Takinga is a hapū (sub-tribe) belonging to the Iwi (tribe) Ngati Pikiao. An affiliated member of the Te Arawa confederation of tribes, Ngati Pikiao occupies the Okere and Rotoiti Lakes district of Rotorua in the central North Island of Aotearoa New Zealand. This thesis seeks to acknowledge and address the concerns that Ngati Te Takinga has regarding impending cultural discontinuity. The concerns arise due to the hapū's limited human capability and capacity being the result of three things. Firstly, the ongoing demise of tribal elders (and leaders) and the subsequent loss to the hapū of cultural knowledge, skills, leadership and expertise. Secondly, the low numbers of adept, culturally proficient successors 'coming through' (to replace the elders) and finally, the detribalised and diasporic (dispersed) nature of our people. The hapū and the marae Te Takinga (a last outwardly discernible bastion of Ngati Te Takinga cultural identity and distinction) are jeopardised as a result of these phenomenon. This thesis is part of a hapū strategy that attempts to address these problems. Positing the reconnection of our dispersed Ngati Te Takinga 'away-dwellers' as a beginning solution, the central questions raised by this thesis are how [does] Ngati Te Takinga 'home-dweller' discourse impact on the 'coming home' experiences and 'reconnection' of Ngati Te Takinga away-dwellers? and what are the [are there] implications for Ngati Te Takinga cultural continuity? The maintenance of Ngati Te Takinga cultural continuity forms the aho mātua or main thread of this work. Using narrative enquiry as a broad methodological framework,stories were gathered from four different groups of Ngati Te Takinga peoples. The groups were home-dwellers (mana whenua or ahi kaa), te ahi tere (away-dwellers who have returned home to live); te ahi tere (away-dwellers who intend returning in the future) and te ahi tere (away-dwellers who have no intention of returning home to live). The stories (narratives) investigated notions of home, belongingness and Māori identity in relation to the trichotomy of the connection, disconnection and the reconnection of Ngati Te Takinga peoples; the stories were analysed and co-constructed with participants for meaning. The stories showed that while the hapū aspires to gather up the strengths of a dispersed people to reinvigorate our culture and the marae, existing and competing discourses around authenticity, authority and Ngati Te Takinga identity create a tension between the home (mana whenua/ahi kaa) and away-dwelling Ngati Te Takinga people; including those away-dwellers who have returned. As a basic requirement, this tension must be diminished in order to build the relationships necessary to improve hapū allegiance (whānaungatanga), to build hapū strength and to maintain hapū culture and identity. As a priority, decolonising strategies that facilitate an understanding of diversity, promote participation, maintain tikanga and include our away-dwellers, our 'returnees' and/or our disconnected people in our hapū-marae interactions, must be considered, developed, promoted and practiced.
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Te, Wiata Joy. "A local Aotearoa New Zealand investigation of the contribution of Māori cultural knowledges to Pakeha identity and counselling practices". The University of Waikato, 2006. http://hdl.handle.net/10289/2329.
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This project investigates the experiences of a small group of social service practitioners as they consider the question of what it means to be Pakeha in Aotearoa New Zealand in 2004. Specifically this study considers the contribution of Māori cultural knowledges to Pakeha identity. It also explores whether therapeutic practices that participants have available, are relevant to their current claims of Pakeha identity. This study highlights the complexity of experience and multiple stories that inform constructions of identity. In approaching the topic I was aware that many important stories of people's lived experience are not often told. People are often silenced due to the difficulty of 'telling'. In this exploration, space was created for the telling of stories, which are often not easily told: stories of struggle and pain; stories of compassionate witnessing; stories of rule-breaking; stories of stepping into territory beyond binaries and stories of richness and delight. Knowledges have been produced that indicate the need for carefully crafted space for often very difficult identity conversations to occur and for voices to be heard. Further, the study has produced knowledges for scaffolding for respectful and honouring conversations . The stories of this project indicate that the conversations required, have their foundation through engagement with the value of fairness. Findings also indicate that forums, where mutual contribution to identity for both Māori and Pakeha can be acknowledged, are a critical to establishing ongoing honourable relationships between Pakeha and Māori New Zealanders. Throughout this project participants acknowledge and honour the rich contribution of Māori knowledges and language to their Pakeha identity.
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Dennison, John Sebastian y n/a. "Load-bearing structures : Pakeha identity and the cross-cultural poetry of James K. Baxter and Glenn Colquhoun". University of Otago. Department of English, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070507.113327.
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Pakeha identity has long been problematic, caught in a straddling stance between European co-ordinates of origin, and life in Aotearoa. This has been particularly evident over the last three decades: with the rise of tino rangatiratanga, Pakeha identity has undergone something of a crisis. Group identity, especially in such periods of crisis, requires �narratives� that re-imagine being and belonging. Poetry by Pakeha both displays the problem with identity at the cross cultural threshold between Maori and Pakeha, asking � what happens when Pakeha engage cross-culturally with te ao Maori, appropriating te reo Maori and drawing on Maoritanga, to re-vision and reconfigure identity? And how does such an approach shape the imagining of Pakeha identity?�
I study, in parallel, the cross-cultural poetry of James K. Baxter and Glen Colquhoun in relation to these questions. Borrowing a conceptual metaphor from Colin McCahon, I examine these cross-cultural poems in detail as �load-bearing structures�. I pay particular attention to the way in which, in purpose, design and materials, they function to re-imagine Pakeha identity in reciprocal relationship with te ao Maori. Aware of the problems of culture-crossing, at the outset I establish a historical and interpretive framework for the poetry. Furthermore, I discuss the question of appropriation, arguing for an ethical distinction between appropriation and misappropriation based on a cross-cultural relationship of faithful and reciprocal engagement.
I conclude that Baxter and Colquhoun are singular and radical in their reconfiguration of Pakeha identity. Baxter embraces te ao Maori in a direct challenge to Pakeha nationalism, prescribing the necessary corrective of the tuakana-teina dynamic to Pakeha identity and its relationship with te ao Maori. Writing after the Maori renaissance, Glenn Colquhoun irreverently opens up a further reconfiguration of cross-cultural relationship, pushing both Maori and Pakeha beyond a cultural dichotomy towards a mutually defining complementarity. Both place themselves on the cultural threshold of language, embracing the tensions of the cross-cultural scenario. The result is cross-cultural poetry, load-bearing structures that manifest the tension and ambivalence of the settler culture�s straddling identity, enacting what it is to be Pakeha.
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Ream, Rebecca. "Capturing the Kiwi Spirit: An exploration into the link between national identity, land and spirituality from Māori and Pākehā perspectives". Thesis, University of Canterbury. Social and Political Sciences, 2009. http://hdl.handle.net/10092/2742.
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People telling stories of national identity, land and spirituality contribute to the local formation of the nation. I explore this view of nationhood in Aotearoa/New Zealand from Māori and Pākehā perspectives. Theorising this exploration, I form my own national identity concept for guiding analysis, that of locally narrated roots. Locally narrated roots is, essentially, a way of looking at national identity through the everyday narration of land, spirituality and history/ancestry by individuals. Supporting the production of this term is Smith’s (2003) theory of revised ethno-symbolism, which links religion, nationalism, land and history/ancestry, and Thompson’s (2001) grounded, everyday approach summed up as local production of national identity. Research methods draw upon Thompson’s people-focussed approach in conjunction with a narrative approach inspired by life story and Kaupapa Māori Research practices, which informed the conducting of twelve semi-structured interviews. From these interviews, six Māori and six Pākehā stories of history, ancestry, spirituality, land and identity were generated. These narratives revealed that colonial settler society, romanticism and whakapapa (genealogy) are central to this research and vital for further exploration on national identity. I close with the suggestion that participants’ stories enact a process of locally authenticating one’s national identity. I also suggest this local authentication is a secular spirituality, an idea that combines both patent secularism and spirituality, and is expressed through land, history and ancestry in Aotearoa/New Zealand.
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Albisson, Grégory. "Les gangs maori de Wellington : « Some people said that tribes stopped existing in the 1970s »". Thesis, Avignon, 2012. http://www.theses.fr/2012AVIG1112/document.
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L’exode rural des Maori suivant la seconde guerre mondiale a bouleversé le paysage socioculturel néo-zélandais. Cette thèse explore une de ses conséquences directes : l’émergence de gangs maori comme tentative de re-territorialisation de l’espace environnant dans une logique de différentiation par rapport à l’ordre établi. La rupture avec la ville européenne et les traditions ancestrales maori s’imposait. Le gang dit « maori » ne pouvait, et ne peut plus, dès lors être pensé dans le prolongement du tribalisme et du bellicisme maori pré-colonial, analyse figeant le Maori dans des considérations essentialistes. Cette thèse présente le gang maori comme un produit historique contingent et vise, sans cautionner l’approche essentialiste, à déterminer les effets de cette posture analytique sur les pratiques quotidiennes du membre de gang, ainsi que ses rapports au public.Les gangs, qui souhaitaient inventer un espace qui leur était propre, finirent par admettre leur héritage maori, si bien que les membres allaient non seulement réécrire l’histoire de leur organisation en lui trouvant d’autres origines, mais aussi celle du passé maori pré-colonial en y introduisant des éléments propres au gang de rue contemporainThe Maori urban drift after the Second World War has deeply altered New Zealand’s sociocultural landscape. This thesis explores one of its direct aftermath: the emergence of Maori gangs as an attempt to reterritorialise the surrounding space in a logic of differen-tiation from the established order. Therefore, breaking off with the European city and Maori ancestral traditions was required. In this respect, so called “Maori” gangs could and can no longer be thought as the extension of Maori tribalism and precolonial belli-cism. This type of analysis freezes the Maori into essentialist considerations. This thesis introduces the Maori gang in its historical contingent dimension and aims – without sup-porting the essentialist approach – at pinpointing its very effects on gang members’ daily practices and also on their relationship with wider society.The same gangs that wanted to create their own space ended up acknowledging their Maori heritage. As a result, the members were not only to rewrite the history of their or-ganisation, as they found out other origins, but also precontact Maori history as they in-troduced elements that are typical of contemporary street gangs
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Allen, Chadwick 1964. "Blood as narrative/narrative as blood: Constructing indigenous identity in contemporary American Indian and New Zealand Maori literatures and politics". Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/289022.
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Following the end of World War II and the formation of the United Nations organization, indigenous minorities who had fought on behalf of First World nations--including record numbers of New Zealand Maori and American Indians--pursued their longstanding efforts to assert cultural and political distinctiveness from dominant settler populations with renewed vigor. In the first decades after the War, New Zealand Maori and American Indians worked largely within dominant discourses in their efforts to define viable contemporary indigenous identities. But by the late 1960s and early 1970s, both New Zealand and the United States felt the effects of an emerging indigenous "renaissance," marked by dramatic events of political and cultural activism and by unprecedented literary production. By the mid-1970s, New Zealand Maori and American Indians were part of an emerging international indigenous rights movement, signaled by the formation and first general assembly of the World Council of Indigenous Peoples (WCIP). In "Blood As Narrative/Narrative As Blood," I chronicle these periods of indigenous minority activism and writing and investigate the wide range of tactics developed for asserting indigenous difference in literary and political activist texts produced by the WCIP, New Zealand Maori, and American Indians. Indigenous minority or "Fourth World" writers and activists have mobilized and revalued both indigenous and dominant discourses, including the pictographic discourse of plains Indian "winter counts" in the United States and the ritual discourse of the Maori marae in New Zealand, as well as the discourse of treaties in both. These writers and activists have also created powerful tropes and emblematic figures for contemporary indigenous identity, including "blood memory," the ancient child, and the rebuilding of the ancestral house (whare tipuna). My readings of a wide range of poems, short stories, novels, essays, non-fiction works, representations of cultural and political activism, and works of literary, art history, political science, and cultural criticism lead to the development of critical approaches for reading indigenous minority literary and political activist texts that take into account the complex historical and cultural contexts of their production--local, national and, increasingly, global.
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Fee, Margery. "Why C.K. Stead didn't like Keri Hulme's the bone people: Who can write as Other?" Australian and New Zealand Studies in Canada, 1989. http://hdl.handle.net/2429/11686.
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Stead argues that Hulme, with only one Maori great-grandparent, is not Maori enough to win a literary prize for Maori writing. The paper examines various means for dealing with the vexed question of how to judge whether someone of mixed ancestry can identify with the part of that ancestry that is a minority without risking appropriation of that culture. Hulme and the controversies surrounding her identity and her novel provide a useful focus.
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Pellini, Catherine. "La création artistique au service de l’affirmation identitaire, du mana wahine et des revendications politiques : l’art contemporain des femmes maori de Nouvelle-Zélande". Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0370/document.
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Située au croisement de plusieurs disciplines – anthropologie, sociologie, histoire de l’art,études féministes et sur le genre – cette thèse s’intéresse aux oeuvres, aux pratiques, aux parcours et aux discours des femmes artistes maori néo-zélandaises s’inscrivant dans le champ de l’art contemporain et vivant en milieu urbain. Ces artistes sont à l’origine de revendications politiques et d’affirmations identitaires singulières du fait de leurs multiples appartenances : leurs productions recèlent des références simultanées à leurs histoires individuelles, à leur statut de membres d’une minorité autochtone et d’une tribu, à leur condition de femmes et de citoyennes au sein de la nation néo-zélandaise.L’analyse des données obtenues après avoir mené une enquête de terrain d’un an en Nouvelle-Zélande en 2012-2013, des recherches complémentaires sur Internet et des échanges avec les artistes au retour du terrain permet de montrer comment ces dernières s’inscrivent dans le mouvement actuel d’affirmation maori. En effet, suite à la colonisation britannique du XIX e siècle, les Maori luttent toujours pour affirmer leurs droits. Dans ce contexte, l’art est utilisé par certaines femmes comme un puissant moyen de contestation et de promotion d’un changement social visant à la reconnaissance du mana wahine (pouvoir, prestige féminin). Ce travail révèle également que la pratique artistique leur offre l’opportunité de réaffirmer les liens les unissant au monde maori tout en leur permettant d’accéder à une certaine autonomisation et émancipation. Elles développent des stratégies originales pour affirmer leur créativité sans transgresser des règles toujours importantes pour les MaoriAt the intersection of several disciplines – anthropology, sociology, art history, and feminist and gender studies, this thesis deals with the works, practices, careers and discourses of New Zealand Maori women artists active in the field of contemporary art and living in an urban environment. Due to their many forms of belonging, these artists are behind specific political demands and identity affirmations: their work contains simultaneous references to the individual histories, their status as members of an indigenous minority and a tribe, and their condition as women and citizens of the New Zealand nation. The analysis of the data obtained after a fieldwork investigation in New Zealand carried out over a year from 2012 to 2013, of complementary research on the Internet and exchanges with artists when back from the field makes it possible to show how these artists are part of today's Maori assertion movement. For since British colonization in the 19th century, the Maori have continued to assert their rights. In this context, some women use art as a powerful means of protest and of promoting social change aimed at the recognition of mana wahine (women's power or prestige). This work also reveals that their artistic practice affords them the opportunity to reassert the ties linking them to the Maori world while at the same time enabling them to attain a certain empowerment and emancipation. They develop original strategies for asserting their creativity without transgressing the rules which remain important for the Maori people
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Stevenson, Brendan. "The relationship between Māori cultural identity and health". Massey University, 2001. http://hdl.handle.net/10179/967.
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While the differences in health between cultures co-existing in the same country have been well researched, there has been insufficient attention paid to the definition of culture used in these studies. Typically the ethnicity of an individual has been determined along biological lines or by the country of origin. However, the culture with which an individual identifies may not be so clear: an individual may identify with a number of cultures, from the social group with whom they socialise, to the religion they follow. Measuring the degree to which an individual identifies with a particular culture (their cultural identity), would allow an assessment of how membership in that culture influences health outcomes. The present study investigated the relationship between the cultural identity (CI) of Māori and their health. The main hypothesis was that a higher CI would be positively correlated with better health. The relationships between demographic factors (e.g. age, gender, & socio-economic status (SES)), CI, and a number of health indicators (self rated health, smoking behaviour, alcohol consumption, & exercise/sporting behaviours) were also examined. The sample used in the present study (767 adult Māori) was a subset of the data collected the Te Hoe Nuku Roa Māori profiles project. The development of a CI measure incorporated seven cultural indicators: Whakapapa (ancestry), Marae Participation, Whanaū associations (extended family), Whenua Tipu (ancestral land), contact with Māori people, Use of te Reo (Māori language), and kai (food preferences). A series of hierarchical linear regressions found that CI was not directly related to health indicators in the present study. There were weak interactions between CI, age, and smoking behaviour; CI, home ownership, and involvement in sport; and age, Crowding and involvement in sport. Additional findings were that more Sporting Involvement/exercise was moderately correlated with improved health, and there was a weak relationship between CI and SES. It was speculated that the lack of significant findings may be due to a difference in the quality of participants’ CI: The CI measure did not distinguish between those who learn their culture and those who live their culture (each group tending to be in differing social and economic positions). Recommendations from the study were: Further validation of the CI measure, and assessment of the distribution of CI over urban/rural areas, SES and age; additional research into the relationship between young Māori smokers and their CI; assessing how the level of Sporting Involvement varies across the social and economic realities of Māori; and the development of appropriate measures utilising the whanaū/household as the unit of analysis.
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Bell, Avril. "Relating Maori and pakeha : the politics of indigenous and settler identities : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy at Massey University, Palmerston North, New Zealand". Massey University. School of Sociology, Social Policy and Social Work, 2004. http://hdl.handle.net/10179/267.
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Settler colonisation produced particular colonial subjects: indigene and settler. The specificity of the relationship between these subjects lies in the act of settlement; an act of colonial violence by which the settler physically and symbolically displaces the indigene, but never totally. While indigenes may be physically displaced from their territories, they continue to occupy a marginal location within the settler nation-state. Symbolically, as settlers set out to distinguish themselves from the metropolitan 'motherlands', indigenous cultures become a rich, 'native' source of cultural authenticity to ground settler nationalisms. The result is a complex of conflictual and ambivalent relations between settler and indigene.This thesis investigates the ongoing impact of this colonial relation on the contemporary identities and relations of Maori (indigene) and Pakeha (settlers) in Aotearoa New Zealand. It centres on the operation of discursive strategies used by both Maori and Pakeha in constructing their identities and the relationship between them. I analyse 'found' texts - non-fiction books, media and academic texts - to identify discourse 'at work', as New Zealanders make and reflect on their identity claims. This investigation has two aims. Firstly, I map the terrain of discursive strategies that bear the traces of colonial domination and resistance. Secondly, I seek to explore the possibilities for replacing colonial relations with non-dominating forms of relationship between Maori and Pakeha.The thesis is in two parts. Part I focuses on theories of identity, centring on essentialism and hybridity. I argue that both modes of theorising bear the traces of colonial relations and neither offers the means to 'escape' colonial relations. Part II focuses on theories of intersubjectivity, bringing relationality to the fore. I argue that epistemological relations (including identity relations) always involve a degree of violence and exclusion and that, consequently, these necessary relations must be held in tension with an awareness of the ethical dimension of intersubjective engagement. Utilising the ethics of Emmanuel Lévinas, I argue that a combination of an ethical orientation towards the other and a 'disappointed' orientation towards politics and epistemology, offers the means to developing non-dominating relations with the cultural other.
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Edwards, Shane. "Titiro whakamuri kia marama ai te wao nei : whakapapa epistemologies and Maniapoto Maori cultural identities : a thesis submitted in fulfilment of the requirements of the degree of Doctor of Philosophy, Massey University". Massey University, 2009. http://hdl.handle.net/10179/1252.
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The work I have presented here pulls together Maori epistemologies as evidenced in the whakapapa knowledge particularly of Ngati Maniapoto to see if and where connection lies with understandings of Maori cultural wellbeing. Whakapapa knowledge is the unbounded collection of theory, observation and experience as seen through Maori eyes. It is intricately connected by whakapapa, a tool for working with and extrapolating understanding and is the common thread that binds hapu, whanau and iwi (O’Regan, 2001). The aim is to investigate contemporary Maori realities with a strong interest in these traditions of wisdom and knowing. The rangahau presented here is of necessity both deconstructive and reconstructive. As a deconstructive project the rangahau seeks to place under the microscope of indigenous gaze the colonial theoretical, ethical, moral and political construction of Maori ways of knowing and being and the ontological orders of western paradigms and non-Maori worldview (Romero-Little, 2006). As a constructive project I am concerned with placing on the record and opening up sites for, but not defining, Maori epistemology as legitimate and ‘tika’ and at the same time putting forward ‘alternate epistemologies’ (Collins, 1991; Lopez, 1998; Smith, 1999; Marsden, 2003) that challenge certified knowledge and critically challenges dominant constructions of the truth as related to knowing. The implications of these explorations of epistemologies for Maori lives, opportunities and experience are also considered. This work argues for the maintenance of Maori cultural identities via whakapapa knowledge using connections to Maori ways of knowing. This includes examination of the effects of coming to terms with, of encountering, coming to terms with and engaging with Maori cultural practices, as well as, processes commonly referred to as ‘culture shock’ (Weaver, 1993) the psychological, emotional and physical responses to the phenomenon of identity reclamation and how these realities can be negotiated. What I found is that Maori knowledge systems are replete with elements that contribute positively to the maintenance of cultural identities and these identities are uniquely and distinctively contextually and culturally relevant. These systems have been and continue to be threatened by the impacts of colonisation and colonial ideologies. The work has found that elders and relevant contexts retain and provide a large volume of knowledge that when engaged with can provide useful insights into living within Maori paradigms that can enhance wellbeing in the present. Maori communities and whanau are under high levels of stress with the pressures of contemporary living and the dis-location from ancestral lands, and the living activities, knowledge sharing opportunities and learning practices they support. This work seeks to offer up solutions via the maintenance, enhancement and advancement of cultural identities as a way for mediating and removing some of the effects of the stresses. The implications are that the continued disconnection of Maori from unique cultural identities informed by whakapapa korero knowledge may serve to weaken important elements and connections to an individual’s and group’s cultural identity, including personal history, stories, land and people. The potential exists for further investigation of how crucial cultural connections that acknowledge contemporary realities and yet support the maintenance of cultural identities with strong and vibrant connections to whakapapa korero knowledge connections might be maintained, enhanced and advanced. Additionally, the work here opens up the space for and advocates for much deeper exploration of distinctive elements of a groups identity through contextually located knowledge in forms such as waiata, purakau, pakiwaitara, whakairo, rongoa, wairua and the many other knowledge forms of tea o Maori to further depths/heights not yet achieved to reclaim (k)new and subjugated knowledge forms. This potential is exciting but there are a range of risks involved (including appropriations of indigenous knowledge) that requires certain minimum standards of knowledge protection such as discerning which knowledge is suitable for public consumption and that which is not. This is most suitably done after receiving guidance from the knowledge holders as to what the appropriate forums for such knowledge might be and analysing risks for abuse, risks of misinterpretation and risks of unintended use that might cause whakama. The enquiry suggested above as being of benefit is of course a deeply personal exploration and ideas of what is appropriate for public consumption and what is not is something that must be explored at the time of enquiry. As in my work here I was asked to include some things and to exclude others as a result of views by the elders that the public consumption of some knowledge they contributed was inappropriate to be shared beyond our korero because it could be perceived in a number of ways, some helpful and some not, for the people concerned, or for different groups of people. The knowledge that has been shared here and that which has not has therefore been discerned.
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Bentley, Trevor William. "Images of Pakeha-Māori: A Study of the Representation of Pakeha-Māori by Historians of New Zealand From Arthur Thomson (1859) to James Belich (1996)". The University of Waikato, 2007. http://hdl.handle.net/10289/2559.
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This thesis investigates how Pakeha-Māori have been represented in New Zealand non-fiction writing during the nineteenth and twentieth centuries. The chronological and textual boundaries range from Arthur Thomson's seminal history The Story of New Zealand (1859) to James Belich's Making Peoples (1996). It examines the discursive inventions and reinventions of Pakeha-Māori from the stereotypical images of the Victorian era to modern times when the contact zone has become a subject of critical investigation and a sign of changing intellectual dynamics in New Zealand and elsewhere. This thesis is about the history of attitudes to culture-crossers in New Zealand, the use of the term 'Pakeha-Māori', and the images that underlie the thinking of Britons and Pakeha about them. It explores the motives and backgrounds of specific authors and the ways in which they frame New Zealand history. It elucidates the ambiguous and contradictory perspectives of Pakeha-Māori in the literature and analyses its impact on changing public perceptions about them. The study critiques the literature with emphasis on theoretically informed research, historical analysis, and literary insights. Discussion is confined to published texts, with the aim of exploring the multiplicity of Pakeha-Māori images and the processes that gave rise to them. This study is essentially an investigation into how and why historians and other scholars try to draw boundaries between cultures in order to create a satisfactory metanarrative or myth of the 'settlement' of New Zealand and thus to forge a sense of New Zealandness. The cultural and racial categories of 'Māori' and 'Pakeha' are very unstable, however, and a consideration of the 'in-between' or 'culture-crossing' category of 'Pakeha-Māori' can reveal the way in which 'Māori' and 'Pakeha' and a sense of New Zealand and New Zealanders have been constructed. More particularly, consideration of representations of those culture-crossers or race-crossers called Pakeha-Māori can reveal the hopes and fears of Pakeha writers regarding Pakeha, Māori and New Zealand and how Pakeha-Māori have frequently been a barometer or litmus test of public perceptions of relations between Māori and Pakeha in different historical periods.
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Connor, D. Helene. "Writing ourselves 'home' : biographical texts : a method for contextualizing the lives of wahine Maori : locating the story of Betty Wark". Thesis, University of Auckland, 2006. http://hdl.handle.net/2292/53.
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This thesis consists of two sections. The intention of Section One, 'Biographical Texts: Theoretical Underpinning', is to explore and discuss the theoretical underpinnings of Maori feminism and Kaupapa Maori as they relate to biography as a research method into the lives of Maori women. Biography, as a literary genre is also examined with particular reference to feminist, women of colour and Maori biography. Section One is a wideranging section, encompassing a broad sweep of the literature in these areas. It both draws from existing literature and contributes to the discourse regarding Maori feminism, Maori biography and Maori research. It is relevant to but unconstrained by the content of Section Two. The intention of Section Two, 'Locating the Story of Betty Wark; A Biographical Narrative with Reflective Annotations', is to provide an example of the biographical method and what might constitute Maori biography. The subject of the biographical narrative, Betty Wark, was a Maori woman who was actively involved with community-based organisations from the 1950s until her death in May 2001. Several major themes which emerged from Betty's biographical history occur throughout her narrative and provide a framework in which her story is located. One of the most significant themes was the notion of 'home'; both literal and metaphorical. This theme is reflected in the title of the thesis, Writing Ourselves 'Home'.
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Paenga, Maria Dawn Te Ahu. "Te Māoritanga wellbeing and identity : Kapa Haka as a vehicle for Māori health promotion : a dissertation submitted to Te Wānanga Aronui o Tamaki Makau Rau, AUT University in partial fulfilment of the requirements for the degree of Master of Health Science (MHSc), 2008". Abstract Full dissertation, 2008.
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Dissertation (MHSc--Health Science) -- AUT University, 2008.Includes bibliographical references. Also held in print (xi, 132 leaves : col. ill. ; 30 cm.) in North Shore Campus Theses Collection (T 362.108999442 PAE)
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Raerino, Kimiora. "He tirohanga a Ngāti Awa uri taone mo ngā ahuatanga Māori an urban Ngāti Awa perspective on identity and culture : a thesis submitted to the Auckland University of Technology in partial fulfilment of the requirements for the degree Master of Arts, 2007". Click here to access this resource online, 2007. http://hdl.handle.net/10292/423.
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Thesis (MA--Maori Development) -- AUT University, 2007.Includes bibliographical references. Also held in print (v, 105 leaves : col. ill. ; 30 cm.) in the Archive at the City Campus (T 305.899442 RAE)
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Earl, Emma. "Brand New Zealanders: The Commodification of Polynesian Youth Identity in bro'Town". Thesis, University of Canterbury. Journalism and Mass Communication, 2006. http://hdl.handle.net/10092/1036.
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Maori and Pacific Island youth are the 'it kids' of Aotearoa New Zealand television today, as the exceptional success of the television series bro'Town attests. Corporate sponsors clamour to associate their brands with the hit programme, from international heavyweights including Coke and Vodafone to local players such as G-Force. Likewise, celebrities from at home and abroad proclaim their support for bro'Town in guest appearances on the show. But, what is at stake when the visibility of Polynesian youth in the media is so inextricably intertwined with the commercial imperatives of major corporations and pop-culture celebrities? This paper attends to an absence of critical response regarding the role of commercial influences in the representation of Polynesian youth identity in bro'Town. In striving to be popular, contemporary television in Aotearoa New Zealand often addresses the preconceptions of its target audience. The commodification of Polynesian youth identity in bro'Town, therefore, may be interpreted as a marketing strategy to tap into a popular ideological shift towards multiculturalism in Aotearoa New Zealand without disrupting the dominant ideology of white, middle-class masculinity from which capitalism derives. Although bro'Town offers specific challenges to popular stereotypes of Polynesian youth culture, the discursive construction of Maori and Pacific youth identities in the show is still circumscribed by a consumerist ethos that demands adherence to Western capitalist culture in Aotearoa New Zealand. Bro'Town operates in complicity with pre-existing binaries between masculinity/femininity and heterosexual/homosexual and thus implicitly reinscribes the status quo for youth in Aotearoa New Zealand today. Moreover, bro'Town's multicultural ethic is largely contrary because the series fails to contest popular stereotypes about other ethnic minorities. In Brand New Zealanders, it is argued that the corporate co-option of Polynesian youth culture in bro'Town ultimately does less to pry open new discursive spaces for the development of youth identity than to operate as a vehicle for the deliberate shrinking of consumer choice.
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Dunn, Ridgely. "Challenging Appropriation: Modern Moko and Western Subculture". Kent State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=kent1301937973.
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Séra, Jasmin. "The Appropriation of Māori identities in the nation branding and public diplomacy of Aotearoa New Zealand: an attempt to understand how cultural identities are self-constructed, planned and projected for specific communication purposes". Doctoral thesis, Universitat Pompeu Fabra, 2020. http://hdl.handle.net/10803/669317.
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This interdisciplinary research investigated the construction of cultural identities in the Nation Branding and Public Diplomacy in Aotearoa New Zealand. On the example of New Zealand’s indigenous population, the Māori, this study examined convergences and divergences of the self-image which describes the construction of cultural identity from Māori perspectives with the planned and projected Māori identities in selected Nation Branding and Public Diplomacy channels.
Ethnographic methods like participant observation and informal interviews with members of the Ngāti Awa tribe were conducted based on Kaupapa Māori theory which is a theoretical framework developed by Māori. This data was contrasted with expert interviews with representatives from governmental institutions, diplomatic representations, cultural tourism operators and cultural or art institutions.
Results of this research show that the construction of planned and projected Māori identities
in selected Nation Branding and Public Diplomacy channels and the self-image of members of Ngāti Awa coincide to some extent. In Nation Branding, information about Māori is often simplified and Māori are presented as one single entity. On the contrary, the information about Māori offered by Public Diplomacy is more profound and approaches by Māori shaping their representation could frequently be observed. Increased efforts to shape the representation of Māori in Nation Branding and Public Diplomacy by Māori could be detected.
This thesis demonstrates various examples, such as touristic and cultural experiences offered
by the Māori community or the self-promotion of Māori tribes to foreign publics in diplomatic functions.
This ’bottom-up’ construction of cultural identities enables Nation Branding and Public Diplomacy to create a unique differentiation to other nations directly constructed from the community. It provides a stronger identification for the members of a nation with Nation Branding and Public Diplomacy and produces a more authentic and credible image of the nation to foreign audiences.
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Williams, Paul Harvey. "New Zealand's identity complex : a critique of cultural practices at the Museum of New Zealand Te Papa Tongarewa /". Connect to thesis, 2003. http://repository.unimelb.edu.au/10187/1542.
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This dissertation critically analyses New Zealand’s National Museum Te Papa Tongarewa. Since it opened in 1998, Te Papa, arguably the world’s foremost exponent of the ‘new museology’, has been popularly and critically supported for its innovations in the areas of popular accessibility, bicultural history, and Maori-government management arrangements. As the first in-depth study of Te Papa, I examine and problematise these claims to exceptionality. In producing an analysis that locates the museum within cultural, political, economic and museological contexts, I examine how the museum’s particular institutional program develop, and point to limitations in its policy and practice.
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Standfield, Rachel y n/a. "Warriors and wanderers : making race in the Tasman world, 1769-1840". University of Otago. Department of History, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090824.145513.
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"Warriors and Wanderers: Making Race in the Tasman World, 1769-1840" is an exploration of the development of racial thought in Australia and New Zealand from the period of first contact between British and the respective indigenous peoples to the signing of the Treaty of Waitangi. It analyses four groups of primary documents: the journals and published manuscripts of James Cook's Pacific voyages; An Account of the English Colony in New South Wales by David Collins published in 1798; documents written by and about Samuel Marsden, colonial chaplain in New South Wales and the father of the first mission to New Zealand; and the Reports from the British House of Commons Select Committee into the Treatment of Aborigines in the British Empire from 1835 to 1837. This study employs a transnational methodology and explores the early imperial history of the two countries as a Tasman world of imperial activity. It argues that ideas of human difference and racial thought had important material effects for the indigenous peoples of the region, and were critical to the design of colonial projects and ongoing relationships with both Maori and Aboriginal people, influencing the countries; and their national historiographies, right up to the present day.
Part 1 examines the journals of James Cook's three Pacific voyages, and the ideas about Maori and Aboriginal people which were developed out them. The journals and published books of Cook's Pacific voyages depicted Maori as a warrior race living in hierarchical communities, people who were physically akin to Europeans and keen to interact with the voyagers, and who were understood to change their landscape as well as to defend their land, people who, I argue, were depicted as sovereign owners of their land. In Australia encounter was completely different, characterised by Aboriginal people's strategic use of withdrawal and observation, and British descriptions can be characterised as an ethnology of absence, with skin colour dominating documentation of Aboriginal people in the Endeavour voyage journals. Aboriginal withdrawal from encounter with the British signified to Banks that Aboriginal people had no defensive capability. Assumptions of low population numbers and that Aboriginal people did not change their landscape exacerbated this idea, and culminated in the concept that Aboriginal people were not sovereign owners of their country.
Part 2 examines debates informing the decision to colonise the east coast of Australia through the evidence of Joseph Banks and James Matra to the British Government Committee on Transportation. The idea that Aboriginal people would not resist settlement was a feature not only of this expert evidence but dominated representation of the Sydney Eora community in David Collins's An Account of the English Colony in New South Wales, such that Aboriginal attacks on the settlement were not said to be resistance. A report of the kidnapping of two Muriwhenua Maori men by Norfolk Island colonial authorities was also included in Collins Account, relaying to a British audience a Maori view of their own communities while also opening up further British knowledge of the resources New Zealand offered the empire.
The connection with Maori communities facilitated by British kidnapping and subsequent visits by Maori chiefs to New South Wales encouraged the New South Wales colonial chaplain Samuel Marsden to lobby for a New Zealand mission, which was established in 1814, as discussed in Part 3. Marsden was a tireless advocate for Maori civilisation and religious instruction, while he argued that Aboriginal people could not be converted to Christianity. Part 3 explores Marsden's colonial career in the Tasman world, arguing that his divergent actions in the two communities shaped racial thought about the two communities of the two countries. It explores the crucial role of the chaplain's connection to the Australian colony, especially through his significant holdings of land and his relationships with individual Aboriginal children who he raised in his home, to his depiction of Aboriginal people and his assessment of their capacity as human beings.
Evidence from missionary experience in New Zealand was central to the divergent depictions of Tasman world indigenous people in the Buxton Committee Reports produced in 1836 and 1837, which are analysed in Part 4. The Buxton Committee placed their conclusions about Maori and Aboriginal people within the context of British imperial activity around the globe. While the Buxton Committee stressed that all peoples were owners of their land, in the Tasman world evidence suggested that Aboriginal people did not use land in a way that would confer practical ownership rights. And while the Buxton Committee believed that Australia's race relations were a failure of British benevolent imperialism, they did not feel that colonial expansion could, or should be, halted. Evidence from New Zealand stressed that Maori independence was threatened by those seen to be "inappropriate" British imperial agents who came via Australia, reinforcing a discourse of separation between Australia and New Zealand that Marsden had first initiated. While the Buxton Committee had not advocated the negotiation of treaties, the idea that Maori sovereignty was too fragile to be sustained justified the British decision to negotiate a treaty with Maori just three years after the Select Committee delivered its final Report.
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Kennedy, Melissa. ""Striding both worlds" : cross-cultural influence in the work of Witi Ihimaera". Thesis, University of Canterbury. English, 2007. http://hdl.handle.net/10092/3931.
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This thesis engages with aspects of Witi Ihimaera's oeuvre that demonstrate influences from cultures other than Maori. These may be overt in the fiction, such as plot settings in Venice, Vietnam and Canada, or implicit in his writing mode and style, influenced by English romanticism, Pakeha cultural nationalism, Katherine Mansfield's modernist epiphanies, and Italian verismo opera. In revealing Ihimaera's indebtedness to cultural and aesthetic influences commonly seen as irrelevant to contemporary Maori literature, this thesis reveals a depth and richness in Ihimaera's imaginary that is frequently overlooked and undervalued in New Zealand literary interpretation. Illuminating cross-cultural influence in Ihimaera's works calls into question the applicability of biculturalism as a comprehensive manner of accounting for both Maori cultural ambitions of self-determination and the Maori relationship with Pakeha on the national level. Far from an "us-versus-them" dialectic based on a separatist notion of two individually self-sufficient and complete cultures, Ihimaera's fiction shows Maori culture to have been shaped by a long history of interaction and influence with the colonial British and the Pakeha. This is manifest in the way that the Maori sovereignty and renaissance movements, which gathered force in the 1970s, have been inspired by European concepts of modernity, the structures of nation building and, more recently, by Western globalization described in the theories of transculturation and diaspora. Similarly, in New Zealand literature, Maori writing is commonly considered a parallel genre which describes a distinctive Maori worldview and literary style. Contrary to the familiar interpretation of Ihimaera's fiction from this standpoint, this thesis argues that an emphasis on difference tends to lose sight of fiction's capacity to bring into play issues of differentiation, originality and hybridity through its very form and function. In effect, Maori negotiation of its sovereign space in its literature takes place in its forms rather than in its storyline, for example in multiple linguistic significations, in the text's unstable relationship with reality, and the way that imagery escapes concrete, definitive explanation. In this optic, this thesis analyses little-discussed aspects of Ihimaera's fiction, including his love of opera, the extravagance of his baroque lyricism, his exploration of the science-fiction genre, and his increasing interest in taking Maori into the international arena. While reading against the grain of current New Zealand literary practice, this thesis does not intend to contest such reading. Rather, it endeavours to present an additional, complementary analytical framework, based on a conviction that contemporary Maori-Pakeha cultural and literary negotiation and contestation is far from unique, but a local manifestation of other international and historical efforts for recognition and respect.
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Templeton-Parker, Christine. "Utopias, magic realism and rebellious spirits : films of Christine Parker 1990 to 2000". Thesis, University of Derby, 2015. http://hdl.handle.net/10545/582854.
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“The More You Look, the more THERE IS to see…” From Hinekaro Goes on a Picnic and Blows up Another Obelisk (Christine Parker, Oceania Parker, 1995) In the 1990s New Zealand was in the grip of free market fundamentalism, neo-liberal deregulation of the economy having begun in the mid-eighties. The Maori protest movement was a major source of societal conflict and feminism had become the ‘F’ word. This study examines my writing and directing during the 1990s in New Zealand. It is proposed that the films contributed to national and international conversations around feminism, colonial struggles, spirituality and the supernatural. It is argued that these works offer a social critique of neoliberalism and the divisive effects of it, on women in particular. In the context of this appraisal neoliberalism is understood to be a set of beliefs that support the functioning of the global free market, with minimal government regulation, except to protect the functioning of private enterprise and the ownership of private property. The short films One Man’s Meat (1991), Peach (1993), and Hinekaro Goes on a Picnic and Blows up Another Obelisk (1995) and the feature film Channelling Baby (1999) are located in an oeuvre of female, Gay, and Maori film makers and artists responding to this environment. The recurrence of alternative utopias, the use of magic realism and the representation of the spiritual and supernatural in my work are also considered in relation to other films made in the period. A case is made that the films were part of a small vanguard of films responding to the 1990s status quo by offering alternative modes of discourse to the dominant economic rationalism. Rich in visual intensity and heightened narrative tropes, such as irony and fragmented narratives, my aesthetic choices, together with recurring themes of chance and fate, agency and identity, are considered to link the films together as a coherent study. While the works are located in an evolving feminist tradition in the 1990s, their continued relevance today, particularly in relation to foregrounding marginal voices and the disruption of dominant paradigms and expectations of female behaviour and identity, underpin the claim for originality.
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COMINELLI, CLAUDIA. "Generi e generazioni nei processi migratori: le trasformazioni dell'identità femminile nel rapporto madri e figlie". Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/181.
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Lo studio e la ricerca svolti, affrontano il tema delle trasformazioni che investono, nei contesti migratori, le rappresentazioni e i modelli relativi all'identità femminile, in particolare nel passaggio dalla prima alla seconda generazione, allo scopo di indagare sia rispetto a uno snodo strategico per il processo di integrazione della componente straniera, ma anche al fine di prendere in esame l'evolversi della nostra società, dal punto di vista della produzione di inedite identità.
Questo lavoro si articola in due sezioni: una teorica, in cui si approfondiscono l'evolversi del concetto di identità nella tradizione culturale occidentale, fino all'attuale post-modernità, in rapporto alla dimensione culturale e all'appartenenza di genere, in particolare considerando l'agenzia di socializzazione della famiglia e il periodo dell'età adolescenziale e una empirica, in cui sono riportati i principali esiti di una ricerca qualitativa svolta nel corso degli anni 2005-2006, intervistando i componenti di 8 famiglie albanesi presenti in Italia, di cui facesse parte almeno una figlia adolescente.
Ne è emerso un quadro composito dove la comunità albanese, presente ormai da diversi decenni nel nostro paese, tuttavia ancora particolarmente stigmatizzata, mostra, attraverso le speranze delle sue seconde generazioni femminili e la capacità di tenuta delle loro famiglie, creative costruzioni di identità ibride, nonché originali possibilità di integrazione.The present study and analysis examine the transformations in the representations and the models of the female identity occurring in migratory contexts, particularly focusing on those from the first to the second generation. The aim of this research is both to study the strategic step for the integration process of the foreigner and the evolution of our society from the point of view of the birth of new identities. The study develops into two sections. A theoretic one that deeply goes into the analysis of the development of the identity concept from west cultural tradition until post-modernity. This approach takes into account the cultural dimension and the gender belonging, especially considering the family and the adolescence. The second part - empirical - summarizes the results of a qualitative research carried out between 2005 and 2006 interviewing the members of eight Albanian families living in Italy, composed of at least one adolescent daughter. The results show that the Albanian community, that despite living in our country for some decades now is still stigmatized, through the hopes of its second female generation and the "seal capacity" of the family, is able to creatively build hybrid identities, as well as original possibilities of integration.
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Masquelier, Adeline Marie. "Prayer has spoiled everything : possession, power and identity in an islamic town of Niger /". Durham : Duke university press, 2001. http://catalogue.bnf.fr/ark:/12148/cb37736868f.
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Albisson, Gregory. "Les gangs maori de Wellington : " Some people said that tribes stopped existing in the 1970s "". Phd thesis, Université d'Avignon, 2012. http://tel.archives-ouvertes.fr/tel-00872154.
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L'exode rural des Maori suivant la seconde guerre mondiale a bouleversé le paysage socioculturel néo-zélandais. Cette thèse explore une de ses conséquences directes : l'émergence de gangs maori comme tentative de re-territorialisation de l'espace environnant dans une logique de différentiation par rapport à l'ordre établi. La rupture avec la ville européenne et les traditions ancestrales maori s'imposait. Le gang dit " maori " ne pouvait, et ne peut plus, dès lors être pensé dans le prolongement du tribalisme et du bellicisme maori pré-colonial, analyse figeant le Maori dans des considérations essentialistes. Cette thèse présente le gang maori comme un produit historique contingent et vise, sans cautionner l'approche essentialiste, à déterminer les effets de cette posture analytique sur les pratiques quotidiennes du membre de gang, ainsi que ses rapports au public.Les gangs, qui souhaitaient inventer un espace qui leur était propre, finirent par admettre leur héritage maori, si bien que les membres allaient non seulement réécrire l'histoire de leur organisation en lui trouvant d'autres origines, mais aussi celle du passé maori pré-colonial en y introduisant des éléments propres au gang de rue contemporain
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Myers, Antoinette L. "From a Xicanadyke Imagination: An Examination of Queer Xicanidad, Citizenship and National Identity through The L Word, The Hungry Woman, and Mosquita y Mari". Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/124.
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This thesis examines the ways in which popular media forms explore ideas of national identity, citizenship, and the politics of representation with regards to queer Xicana women, especially those residing in Los Angeles. Specifically, through an analysis of the television show The L Word, Cherrie Moraga’s play The Hungry Woman and Aurora Guerrero’s film Mosquita y Mari, this thesis argues that the queer Xicana experience is best represented in popular culture by queer Xicanas themselves.
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Tamaira, A. Marata. "Making Myth, Making Nation: Maori Symbols and the Construction of Bicultural Identity". 2009. http://hdl.handle.net/10125/21130.
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Raerino, Kimiora. "He tirohanga a Ngāti Awa uri taone mo ngā ahuatanga Māori: An urban Ngāti Awa perspective on identity and culture". 2007. http://hdl.handle.net/10292/423.
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Tribal traditions and practices are integral to iwi identity. From the past to the present, the biggest impact on iwi identity was colonisation and subsequent urbanisation. Urbanisation changed the foundation of identity largely due to the demographic rural-urban shift, effectively creating a distance physically and spiritually for Māori between their place of residence and their traditional tribal turangawaewae. Today a larger proportion of tribal members reside in the main urban centres of New Zealand and Australia. This phenomenon provides an ideal opportunity to explore how iwi identity is maintained in an urban setting – away from the traditional sites of cultural practice. The study, which focuses on Ngāti Awa members residing in Auckland, provided evidence that the foundation of an iwi identity is still heavily reliant on strong iwi-based whānau. The corollary is that, strengthening the tribal knowledge base of whānau residing in urban centres may require new or increased active participation in the customs and practices of their iwi. Regrettably, only three of the ten research participants had an in-depth knowledge of their whakapapa, histories and traditions. However, all the participants indicated the need to become more pro-active in creating and expanding on their knowledge base of iwitanga (including te reo). There was also acknowledgement that urban-based iwi marae and whānau wānanga can provide individuals with the opportunities to learn more about their iwi traditions (and thereby reinforce their sense of tribal identity). Encouragingly, each participant confirmed that identifying as Ngāti Awa was important to them, largely due to the sense of belonging and identity. The study concluded that the sustainability of iwi is reliant on iwi members supporting their iwi regardless of the location of their upbringing.
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Houkamau, Carla Anne. "Identity and socio-historical context : transformations and change among Māori women". 2006. http://hdl.handle.net/2292/404.
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ABSTRACT Several writers have argued that New Zealand’s colonial history has thwarted optimal identity development among Māori (Awatere, 1984; Lawson Te-Aho, 1998a; 1998b). In recent decades the view that Māori identity may be restored via enculturation has gained widespread acceptance (Broughton, 1993; Edwards, 1999). Recent research indicates, however, that many Māori perceive their identities in ways that differ from the enculturated ideal (Borrell, 2005; Te Hoe Nuku Roa, 1996; 1999). Relatively little is known of the diverse interpretations that comprise ‘alternative’ Māori identity forms. This thesis aims to contribute to current understandings of Māori identity by exploring identity change across three generations of Māori women. For the purposes of the research, identity was treated as ‘held’ within personal life-stories and transformations were investigated by comparing the life-stories of 35 Māori women from different age groups. Attention was given to the impact of three socio-historical processes on identity: the mass migration of Māori from rural to urban locations after the 1950s, the drive towards Māori assimilation which underpinned Government policy towards Māori until the late 1960s, and the Māori political and cultural renaissance which gathered momentum in New Zealand from the 1970s. Data analyses found participants born prior to urbanisation evaluated their Māori identities positively and this seemed to reflect their isolation from Pākehā and exposure to competent Māori role models during their formative years. Participants aged between 35 and 49 expressed disharmony and tension around their Māori identities which many attributed to their early exposure to negative evaluations of Māori people. ‘Post-renaissance’ Māori, aged between 18 and 35, reported prizing their cultural distinctiveness from a young age and affirmed Māori political, cultural and social equality despite what they perceived as enduring Pākehā prejudice. This interpretation appeared to reflect their early exposure to educational experiences which imparted a sense of cultural pride and a national news media which publicised Māori political activism. Women’s life-stories reveal distinct intergenerational differences, a multiplicity of interpretations of Māori identity not widely articulated in literature, and the need to expand current paradigms of Māori identity to incorporate the individuality of group members.
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Levy, Michelle P. "Indigenous psychology in Aotearoa realising Māori aspirations /". 2007. http://adt.waikato.ac.nz/public/adt-uow20070830.130107/index.html.
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Ream, Rebecca. "Capturing the Kiwi Spirit : an exploration into the link between national identity, land and spirituality from Māori and Pākehā perspectives : a thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Sociology /". 2009. http://hdl.handle.net/10092/2742.
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Te, Wiata Joy E. "A local Aotearoa New Zealand investigation of the contribution of Maori cultural knowledges to Pakeha identiy and couselling practices". 2006. http://adt.waikato.ac.nz./public/adt-uow20060726.094605.
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Mitcalfe, Margaret Ann. "Understandings of being Pakeha : exploring the perspectives of six Pakeha who have studied in Maori cultural learning contexts : a thesis presented in partial fulfilment of the requirements for the degree of Master of Management, Communication Management, at Massey University, Turitea Campus, Aotearoa-New Zealand". 2008. http://hdl.handle.net/10179/885.
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This research studies Pakeha who have engaged with Maori cultural learning contexts. Within a social constructionist theoretical framework, and with a combination of the critical and communicative approaches to cultural identity, the research explores the meaning these Pakeha bring to being Pakeha. Discourse analysis tools of interpretative repertoires and linguistic resources are used to analyse data from semi-structured interviews with six Paheha participants. Participants have experienced Maori cultural learning contexts before or during the research, through learning te reo, tikanga Maori and about nga ao o nga iwi Maori. The research found that, largely, meanings participants brought to being Pakeha were in contrast to stereotypical notions of what it means to be Pakeha. Participants demonstrated that for them being Pakeha meant being connected to nga ao o nga iwi Maori; being aware of Pakeha privilege; mediating and negotiating being Pakeha with dominant notions of Pakehaness; valuing the history of Aotearoa-New Zealand, along with valuing te reo me ona tikanga. Furthermore, the research also found that the consistently postcolonial identity participants brought to being Pakeha shifted according to context, troubling the meanings of Pakeha also.
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Pere, Lynne Mereana. "Oho mauri : cultural identity, wellbeing, and tāngata whai ora/motuhake : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Māori Studies at Massey University, Wellington, Aotearoa/New Zealand". 2006. http://hdl.handle.net/10179/1567.
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This study, Oho Mauri, seeks to understand the experience of mental illness from the perspective of those it affects most- the consumer. In order to test the assumption that mental health depends as much on culture and identity as psycho-biology, Oho Mauri examines the worldviews of 17 Indigenous people – Māori - who have had experience of mental illness (Tāngata Whai Ora/Motuhake). Their views on mental illness, within the context of the recovery approach, constitute the core of the thesis. Oho Mauri examines the relationship between cultural identity and wellbeing, in order to answer the research question: "Does a secure cultural identity lead to improved wellbeing for Tāngata Whai Ora/Motuhake?” Indigenous people the world over have considered this relationship, generally maintaining that greater wellbeing is a function of ethnic values, customs, and practices. A methodological approach that is cognisant of Māori knowledge and understandings was key to this research. So too was the Kaupapa Māori research paradigm that was employed alongside other relevant qualitative methodologies: feminist, case study, empowerment, narrative, and phenomenological approaches. Two main sets of conclusions emerge from Oho Mauri, both of which are drawn from the cultural values and cultural worldviews that Tāngata Whai Ora/Motuhake hold. First, just as a secure cultural identity pays dividends in the recovery process, so can a cultural identity that has not been allowed to flourish increase the intensity of confusion and complexity that accompanies mental illness. Second, understanding mental illness has two dimensions: clinical; and personal. Whilst a diagnosis is a valuable clinical tool, understanding mental illness also requires recognition of the interpretations made by Tāngata Whai Ora/Motuhake and the meanings they attach to their personal experiences. Often these provide alternative explanations and understandings of the experience of mental illness and are perceived as the most significant aid in a journey towards recovery. The findings in Oho Mauri do not claim that a secure cultural identity will necessarily protect against mental illness. They do demonstrate, however, that cultural identity is an important factor in the recovery process and that the recovery process itself can contribute to a secure cultural identity.