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Artículos de revistas sobre el tema "Maori identity"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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1

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

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

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2

Smiler, Kirsten. "Maori Deaf Identity". Sites: a journal of social anthropology and cultural studies 3, n.º 1 (2006): 108–25. http://dx.doi.org/10.11157/sites-vol3iss1id43.

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3

Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China". Kulturní studia 2021, n.º 1 (1 de mayo de 2021): 85–104. http://dx.doi.org/10.7160/ks.2021.150105.

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

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4

Stuart, Ian. "The construction of a national Maori identity by Maori media". Pacific Journalism Review : Te Koakoa 9, n.º 1 (1 de septiembre de 2003): 45–58. http://dx.doi.org/10.24135/pjr.v9i1.756.

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This article discusses the Maori construction of a national Maori identity by the Maori media, and by Maori radio in particular. It then suggests that this is creating a Maori nation within the state of New Zealand. This is an important development for Maori and for the future of New Zealand society. The article suggests that Maori are creating a fully developed identity as required by the radical democratic theories of Ernesto Laclau and Chantal Mouffe, and, as such, will provide a practical case study of their theories.

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5

Starks, Donna. "National and ethnic identity markers". English World-Wide 29, n.º 2 (23 de abril de 2008): 176–93. http://dx.doi.org/10.1075/eww.29.2.04sta.

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

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6

Williams, David V. "Ko Aotearoa Tenei: Law and Policy Affecting Maori Culture and Identity". International Journal of Cultural Property 20, n.º 3 (agosto de 2013): 311–31. http://dx.doi.org/10.1017/s0940739113000143.

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

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7

Holmes, Janet. "Maori and Pakeha English: Some New Zealand social dialect data". Language in Society 26, n.º 1 (marzo de 1997): 65–101. http://dx.doi.org/10.1017/s0047404500019412.

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

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8

Bergin, Paul. "Maori Sport and Cultural Identity in Australia". Australian Journal of Anthropology 13, n.º 3 (diciembre de 2002): 257–69. http://dx.doi.org/10.1111/j.1835-9310.2002.tb00208.x.

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9

Bres, Julia de, Janet Holmes, Meredith Marra y Bernadette Vine. "Kia ora matua". Journal of Asian Pacific Communication 20, n.º 1 (14 de enero de 2010): 46–68. http://dx.doi.org/10.1075/japc.20.1.03deb.

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

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10

Bell, Allan. "The Phonetics of Fish and Chips in New Zealand". English World-Wide 18, n.º 2 (1 de enero de 1997): 243–70. http://dx.doi.org/10.1075/eww.18.2.05bel.

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

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11

Smiler, K. y R. L. McKee. "Perceptions of Maori Deaf Identity in New Zealand". Journal of Deaf Studies and Deaf Education 12, n.º 1 (17 de agosto de 2006): 93–111. http://dx.doi.org/10.1093/deafed/enl023.

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12

Mcnicholas, Patty y Maria Humphries. "Decolonisation through Critical Career Research and Action: Maori Women and Accountancy". Australian Journal of Career Development 14, n.º 1 (abril de 2005): 30–40. http://dx.doi.org/10.1177/103841620501400106.

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The call for a just social order in Aotearoa (New Zealand) includes the transformation of mono-cultural institutions such as the accountancy profession. Maori women accountants in this research expressed concern about maintaining their identity as Maori while participating in the corporate culture of the firms in which they are employed. These women helped form a Maori accountants' network and special interest groups to support and encourage Maori in the profession. They are working within the organisation and the discipline of accounting to create new knowledge and practice, through which their professional careers as accountants may be enhanced without the diminishing of those values that give life to te ao Maori (a Maori perspective).

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13

Durie, Mason. "Mental Health and Maori Development". Australian & New Zealand Journal of Psychiatry 33, n.º 1 (febrero de 1999): 5–12. http://dx.doi.org/10.1046/j.1440-1614.1999.00526.x.

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Objective: The objective of this paper is to illustrate trends in Maori health, examine earlier health policies and to suggest avenues for improved mental health. Method: Several sources of historical and contemporary data have been reviewed and there has been some analysis of mental health policies as they relate to Maori. The interplay between culture, socioeconomic circumstances and personal health has been used as a context within which strategic directions are discussed. Results: Five strategies are highlighted: the promotion of a secure cultural identity, active Maori participation in society and the economy, improved mental health services, workforce development, autonomy and control. It is recommended that mental health services should be more closely aligned with primary health care, Maori youth, Maori-centred frameworks, and evidence-based practices. Conclusions: Improvements in Maori mental health require broad approaches which are consistent with Maori aspirations and coordinated across the range of sectoral and disciplinary interests. Active Maori participation in the process and the retention of a cultural base will be critical if the current trends are to be reversed.

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14

Meyerhoff, Miriam. "Sounds pretty ethnic, eh?: A pragmatic particle in New Zealand English". Language in Society 23, n.º 3 (junio de 1994): 367–88. http://dx.doi.org/10.1017/s0047404500018029.

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

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15

Paterson, RK. "Protecting Taonga: the cultural heritage of the New Zealand Maori". International Journal of Cultural Property 8, n.º 1 (enero de 1999): 108–32. http://dx.doi.org/10.1017/s0940739199770633.

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New Zealand concerns regarding cultural heritage focus almost exclusively on the indigenous Maori of that country. This article includes discussion of the way in which New Zealand regulates the local sale and export of Maori material cultural objects. It examines recent proposals to reform this system, including allowing Maori custom to determine ownership of newly found objects.A major development in New Zealand law concerns the role of a quasi-judicial body, the Waitangi Tribunal. Many tribunal decisions have contained lengthy discussions of Maori taonga (cultural treasures) and of alleged past misconduct by former governments and their agents in relation to such objects and Maori cultural heritage in general.As is the case with legal systems elsewhere, New Zealand seeks to reconcile the claims of its indigenous peoples with other priorities, such as economic development and environmental protection. Maori concerns have led to major changes in New Zealand heritage conservation law. A Maori Heritage Council now acts to ensure that places and sites of Maori interest will be protected. The council also plays a role in mediating conflicting interests of Maori and others, such as scientists, in relation to the scientific investigation of various sites.Despite these developments, New Zealand has yet to sign the 1970 UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export, and Transfer of Ownership of Cultural Property. The changes proposed to New Zealand cultural property law have yet to be implemented, and there is evidence of uncertainty about the extent to which protecting indigenous Maori rights can be reconciled with the development of a national cultural identity and the pursuit of universal concerns, such as sustainable development.

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16

Tomlins Jahnke, Huia. "Towards a secure identity: Maori women and the home-place". Women's Studies International Forum 25, n.º 5 (septiembre de 2002): 503–13. http://dx.doi.org/10.1016/s0277-5395(02)00313-8.

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17

Durie, M. H. "Maori Cultural Identity and Its Implications for Mental Health Services". International Journal of Mental Health 26, n.º 3 (septiembre de 1997): 23–25. http://dx.doi.org/10.1080/00207411.1997.11449407.

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18

Diamond, Jo. "HINE-TITAMA : MAORI CONTRIBUTIONS TO FEMINIST DISCOURSES AND IDENTITY POLITICS". Australian Journal of Social Issues 34, n.º 4 (noviembre de 1999): 301–17. http://dx.doi.org/10.1002/j.1839-4655.1999.tb01082.x.

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19

McKinley, Elizabeth. "Brown Bodies in White Coats: Maori Women Scientists and Identity". Journal of Occupational Science 9, n.º 3 (noviembre de 2002): 109–16. http://dx.doi.org/10.1080/14427591.2002.9686498.

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20

Armstrong, M. Jocelyn. "MAORI IDENTITY IN THE SOUTH ISLAND OF NEW ZEALAND: ETHNIC IDENTITY DEVELOPMENT IN A MIGRATION CONTEXT". Oceania 57, n.º 3 (marzo de 1987): 195–216. http://dx.doi.org/10.1002/j.1834-4461.1987.tb02213.x.

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21

Marie, Dannette, David M. Fergusson y Joseph M. Boden. "Educational Achievement in Maori: The Roles of Cultural Identity and Social Disadvantage". Australian Journal of Education 52, n.º 2 (agosto de 2008): 183–96. http://dx.doi.org/10.1177/000494410805200206.

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22

Murray, David. "HakaFracas? The Dialectics of Identity in Discussions of a Contemporary Maori Dance". Australian Journal of Anthropology 11, n.º 2 (agosto de 2000): 345–57. http://dx.doi.org/10.1111/j.1835-9310.2000.tb00049.x.

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23

Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu y Leland Lowe Hyde Ruwhiu. "To Tatou Kupenga: Mana Tangata supervision a journey of emancipation through heart mahi for healers". Aotearoa New Zealand Social Work 20, n.º 4 (17 de julio de 2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.

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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.

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24

Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand". Journal of Anglican Studies 6, n.º 1 (junio de 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.

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25

Thomas, David R. y Linda Waimarie Nikora. "Maori, Pakeha and New Zealander: Ethnic and national identity among New Zealand students1". Journal of Intercultural Studies 17, n.º 1-2 (enero de 1996): 29–40. http://dx.doi.org/10.1080/07256868.1996.9963431.

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26

Huhndorf, S. "Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts". Comparative Literature 56, n.º 3 (1 de enero de 2004): 279–81. http://dx.doi.org/10.1215/-56-3-279.

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27

Kracht, Benjamin. "Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts". History: Reviews of New Books 31, n.º 4 (enero de 2003): 149. http://dx.doi.org/10.1080/03612759.2003.10527489.

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28

Mika, Jason Paul, Nicolas Fahey y Joanne Bensemann. "What counts as an indigenous enterprise? Evidence from Aotearoa New Zealand". Journal of Enterprising Communities: People and Places in the Global Economy 13, n.º 3 (8 de julio de 2019): 372–90. http://dx.doi.org/10.1108/jec-12-2018-0102.

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PurposeThis paper aims to contribute to indigenous entrepreneurship theory by identifying what constitutes an indigenous enterprise, focussing on Aotearoa New Zealand as a case.Design/methodology/approachThis paper combines policy (quantitative survey) and academic research (qualitative interviews) to answer the same question, what is an indigenous enterprise in Aotearoa New Zealand?FindingsThe authors found a degree of consistency as to what counts as an indigenous enterprise in the literature (e.g., identity, ownership, values), yet a consensus on a definition of Maori business remains elusive. They also found that an understanding of the indigenous economy and indigenous entrepreneurial policy are impeded because of definitional uncertainties. The authors propose a definition of Maori business which accounts for indigenous ownership, identity, values and well-being.Research limitations/implicationsThe main limitation is that the literature and research use different definitions of indigenous enterprise, constraining comparative analysis. The next step is to evaluate our definition as a basis for quantifying the population of indigenous enterprises in Aotearoa New Zealand.Practical implicationsThe research assists indigenous entrepreneurs to identify, measure and account for their contribution to indigenous self-determination and sustainable development.Social implicationsThis research has the potential to reconceptualise indigenous enterprise as a distinct and legitimate alternative institutional theory of the firm.Originality/valueThe research challenges assumptions and knowledge of entrepreneurship policy and practice generally and the understanding of what is the nature and extent of an indigenous firm.

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29

Page, Ruth. "Variation in storytelling style amongst New Zealand schoolchildren". Narrative Inquiry 18, n.º 1 (15 de agosto de 2008): 152–79. http://dx.doi.org/10.1075/ni.18.1.08pag.

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

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30

Van Altworst, S., J. Pahi y R. Tapsell. "Identity and relatedness: A workshop investigating issues in the rehabilitation of Maori forensic patients". Australian and New Zealand Journal of Psychiatry 34, s1 (enero de 2000): A68. http://dx.doi.org/10.1080/000486700794.

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31

Miller, Susan A. (Susan Allison). "Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts (review)". Studies in American Indian Literatures 17, n.º 3 (2005): 128–32. http://dx.doi.org/10.1353/ail.2005.0073.

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32

Kersey, Harry A. "Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts (review)". Journal of World History 16, n.º 2 (2005): 246–48. http://dx.doi.org/10.1353/jwh.2005.0146.

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33

Webber, Melinda. "Explorations of Identity for People of Mixed Maori/Pakeha Descent: Hybridity in New Zealand". International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 6, n.º 2 (2006): 7–14. http://dx.doi.org/10.18848/1447-9532/cgp/v06i02/39144.

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34

Ormond, Adreanne. "The Life Experiences of Young Maori: Voices From Afar". Journal of Pacific Rim Psychology 2, n.º 1 (1 de marzo de 2008): 33–42. http://dx.doi.org/10.1375/prp.2.1.33.

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AbstractSocietal relationships of dominant and minority societal groups show that the marginalised minority societal group are not powerless victims of the dominant societal group. The societal groups are positioned within dynamic power relationships shaping their societal engagements. The dominant societal group silences the indigenous community experiences to advance the dominant societal group, by demeaning the minority societal group's societal and cultural knowledge. Minority societal group marginalisation is heard in the young voices of the indigenous community. The identity of the young is flavoured by local, national and global cultures. They articulate their marginalisation by interweaving dominant and minority discourses. Their voices speak of marginalisation in ways that are transferable to many minority and indigenous societal groups.

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35

McIntosh, Isabel. "The Urewera Mural: Becoming Gift and the Hau of Disappearence". Cultural Studies Review 10, n.º 1 (2 de septiembre de 2013): 42–60. http://dx.doi.org/10.5130/csr.v10i1.3520.

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

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36

Scheele, Sue. "Safeguarding seeds and Maori intellectual property through partnership". International Journal of Rural Law and Policy, n.º 2 (4 de abril de 2016): 1–9. http://dx.doi.org/10.5130/ijrlp.i2.2015.4628.

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The Nagoya Protocol is a recent binding international instrument that articulates the need to recognise the rights of indigenous peoples regarding their biological resources and cultural knowledge and strengthens the mechanisms to do so. New Zealand has not signed this protocol because of the overriding importance of the Treaty of Waitangi in New Zealand’s domestic affairs, and the need to ensure that government options are not limited concerning the development of domestic policy on access to biological resources. In particular, policy makers and legislators are waiting for the government response to a 2011 Waitangi Tribunal report (Ko Aotearoa Tēnei) on a far-reaching and complex claim (WAI 262) concerning the place of Māori traditional knowledge, culture and identity in contemporary New Zealand law and government policies and practice. Especially pertinent to this paper is the report’s section on Māori rights relating to biological and genetic resources. In accordance with the recommendation within Ko Aotearoa Tēnei, the principle of partnership, built on the explicit Treaty premise of Crown and Māori as formal equals, is presented here as the overarching framework and mechanism by which government agencies and Māori can work together to safeguard such resources. Core concepts and values are elucidated that underpin the Māori relationship to indigenous flora and fauna and are integral to the protection of cultural knowledge of seeds and plants. Examples are given of plant species regarded as taonga (treasures) and how they are conserved, and a case study is presented of institutional stewardship of harakeke (New Zealand flax) weaving varieties. Seed bank facilities are also evaluated regarding their incorporation of Māori values and rights under the Treaty of Waitangi.

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37

Tatum, Stephen. "Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts by Chadwick Allen". Western American Literature 38, n.º 3 (2003): 312–14. http://dx.doi.org/10.1353/wal.2003.0058.

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38

Harple, Todd S. "Considering the Maori in the Nineteenth and Twentieth Centuries: The Negotiation of Social Identity in Exhibitory Cultures". Journal of Arts Management, Law, and Society 25, n.º 4 (enero de 1996): 292–305. http://dx.doi.org/10.1080/10632921.1996.9941806.

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39

Berg, Lawrence D. y Robin A. Kearns. "Naming as Norming: ‘Race’, Gender, and the Identity Politics of Naming Places in Aotearoa/New Zealand". Environment and Planning D: Society and Space 14, n.º 1 (febrero de 1996): 99–122. http://dx.doi.org/10.1068/d140099.

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

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40

Redding, Graham. "Reflections upon Storied Place as a Category for Exploring the Significance of the Built Environment". Pacifica: Australasian Theological Studies 18, n.º 2 (junio de 2005): 154–74. http://dx.doi.org/10.1177/1030570x0501800204.

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This article begins by noting parallels between ancient Israel and New Zealand Maori in the role that narrative plays in defining a sense of place, especially in relation to the land. A convergence of concern across a range of disciplines about the diminished sense of place that exists in modern urban settings is also noted, and various attempts at what might loosely be called narrative-recovery in relation to the built environment are identified. At the same time, the tendency for narratives to be distorted and controlled by those who have vested interests in portraying things in a certain way is exposed, thereby highlighting the complex and problematic nature of stories. Theological questions are raised and possibilities touched on, including a role for the Church in helping society think about what it is that constitutes sacred space. While the issues raised in this paper are relevant to urban environments everywhere, the paper retains a strong New Zealand focus. It includes coverage of the debate surrounding the architectural merits of Te Papa, and asks what it is that constitutes a synthesis of Maori and Pakeha architectural forms and values as we look for signs of a built environment that is increasingly able to reflect our New Zealand identity.

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41

MATTHEWS, KAY MORRIS y KUNI JENKINS. "Whose country is it anyway? The construction of a new identity through schooling for Maori in Aotearoa/New Zealand". History of Education 28, n.º 3 (septiembre de 1999): 339–50. http://dx.doi.org/10.1080/004676099284663.

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42

Cook-Lynn, E. "The Invention of Native American Literature; Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts". American Literature 76, n.º 2 (1 de junio de 2004): 405–7. http://dx.doi.org/10.1215/00029831-76-2-405.

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43

Rashed, Mohammed Abouelleil. "Talking past each other: Conceptual confusion in ‘culture’ and ‘psychopathology’". South African Journal of Psychiatry 19, n.º 1 (1 de marzo de 2013): 4. http://dx.doi.org/10.4102/sajpsychiatry.v19i1.433.

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This article offers a commentary on Hassim and Wagner’s article, Considering the cultural context in psychopathology formulations, published in this issue of the South African Journal of Psychiatry (http://dx.doi.org/10.7196/SAJP.400). It clarifies aspects of the concepts of culture and psychopathology. A distinction is drawn between the content of culture and the demarcation of cultures. The former refers to socially acquired meanings and significances that condition subjective experience and the latter to specific, demarcated cultural groups. It is argued that these two meanings of culture must be kept apart, and that only the former is relevant to the project of understanding the range of cultural influences on mental health problems. This is premised on the idea, arising partially from anthropological critique, that while cultural designations (e.g. Maori or Muslim) might serve as important political and identity markers, they obscure rather than reveal the actual influences the subject is exposed to, and which condition subjective experience as seen through the modulation of distress or symptom formation.

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44

Kinnear, Susan Lilico. "“He Iwi tahi tatou”: Aotearoa and the legacy of state-sponsored national narrative". Corporate Communications: An International Journal 25, n.º 4 (17 de julio de 2020): 717–31. http://dx.doi.org/10.1108/ccij-11-2019-0133.

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

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45

Garner, Stephen. "Morningside for Life!: Contextual Theology Meets Animated Television in bro'Town". Studies in World Christianity 17, n.º 2 (agosto de 2011): 156–74. http://dx.doi.org/10.3366/swc.2011.0018.

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For five years the television show bro'Town represented a novel and somewhat controversial approach to telling stories about New Zealand society in mainstream media. The particular characters and setting connected to Pacific Island and urban Maori immigrant communities, but the stories being told were broader than that and resonated with the wider New Zealand public. One unique characteristic of the show was the way in which it mediated religion both sympathetically and critically to this wider audience. In doing so the show functioned as a site of theological reflection and a vehicle for the doing of contextual theology. Through the way in which religion was mediated in the show, issues related to personal, ethnic, religious, family and community identity are explored, drawing upon the negotiation of the three-way relationship between God, land and people running through Māori and Pacific Island cultures. The end result of this negotiation is a narrative that is simultaneously respectful and irreverent, promoting the need to find friends, love, respect and home in an often complicated and conflicted world.

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46

Jasiński, Artur y Anna Jasińska. "THREE MUSEUMS OF THE ART OF THE PACIFIC AND THE FAR EAST – POSTCOLONIAL, MULTICULTURAL AND PROSOCIAL". Muzealnictwo 60 (4 de marzo de 2019): 16–32. http://dx.doi.org/10.5604/01.3001.0013.0764.

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Three museums of the art of the Pacific and the Far East are described in the paper: Singapore National Gallery, Australian Art Gallery of South Wales in Sydney, and New Zealand’s Auckland Art Gallery Toi o Tāmaki. The institutions have a lot in common: they are all housed in Neo-Classical buildings, raised in the colonial times, and have recently been extended, modernized, as well as adjusted to fulfill new tasks. Apart from displaying Western art, each of them focuses on promoting the art of the native peoples: the Malay, Aborigines, and the Maori. Having been created already in the colonial period as a branch of British culture, they have been transformed into open multicultural institutions which combine the main trends in international museology: infrastructure modernization, collection digitizing, putting up big temporary exhibitions, opening to young people and different social groups, featuring local phenomena, characteristic of the Pacific Region. The museums’ political and social functions cannot be overestimated; their ambition is to become culturally active institutions on a global scale, as well as tools serving to establish a new type of regional identity of postcolonial multicultural character.

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47

Yeoman, Ian, Amalina Andrade, Elisante Leguma, Natalie Wolf, Peter Ezra, Rebecca Tan y Una McMahon‐Beattie. "2050: New Zealand's sustainable future". Journal of Tourism Futures 1, n.º 2 (16 de marzo de 2015): 117–30. http://dx.doi.org/10.1108/jtf-12-2014-0003.

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Purpose The purpose of this paper is to portray the future of tourism in New Zealand based upon a philosophy of sustainability and cultural identity as a response to the present 2025 Tourism Strategy. Design/methodology/approach The research deployed a scenario planning methodology resulting in four portraits of the future. Findings Environmental issues and global migration are the key issues that will shape the future of New Zealand tourism. In order to address these issues four scenarios were constructed. New Zealand Wonderland portrays a future based upon a grounded international reputation for environmentalism driven by good governance, climate change targets and ecotourism. Indiana Jones and the Search for Cultural Identity position a future driven by rapid growth and unregulated air travel resulting in environmental degradation. A Peaceful Mixture is a balance of socio‐cultural and environmental dimensions of sustainability at the centre of a tourism product shaped upon Maori culture and economic prosperity. The final scenario, New Zealand in Depression, is the worst possible outcome for New Zealand's tourism industry as the three dimensions of economy, community, and environment are not at equilibrium. New Zealand would be over‐polluted with an uncontrolled number of migrants. Research limitations/implications The research was a social construction of ten experts’ views on the future of sustainable tourism. Originality/value New Zealand's present approach to the future of tourism is shaped by the 2025 Tourism Framework (http://tourism2025.org.nz/). This is derived from a business perspective and a neoliberal political philosophy and it is void of the words ecotourism and sustainability. This paper argues that the present strategy will fail because of community disengagement that proposes a range of alternative directions based upon a political discourse of sustainability and shaped by environmental credentials and cultural identity.

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48

Schwimmer, Éric. "Chadwick Allen,Blood Narrative. Indigenous Identity in American Indian and Maori Literary and Activist Texts. Durham et Londres, Duke University Press, 2002, 208 p., bibliogr., index." Anthropologie et Sociétés 28, n.º 2 (2004): 184. http://dx.doi.org/10.7202/010617ar.

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Dancer, Anthony. "Welfare, Church and the Pursuit of Justice in the Land of the Long White Cloud". International Journal of Public Theology 3, n.º 1 (2009): 97–107. http://dx.doi.org/10.1163/156973209x387334.

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AbstractThe relationship between Christianity and social development in New Zealand has been an historically complex one. Many of the early settlers to these islands came to escape a life of poverty in their mother country. Yet wherever there is wealth, there is poverty social problems, and they cast a long shadow over the promised land for the early colonizers and the indigenous Maori. The emergence of the welfare state in the 1930s paved the way for significant social transformation. It was understood by some to express 'applied Christianity'. With the comparatively recent demise of the Welfare State in New Zealand at the hands of neo-liberalism it is reasonable to consider whether this can equally be understood to indicate the demise of the Christianity's social import. Yet an appreciation of the church's predominantly informal social involvement throughout the history of these islands provides both a helpful interpretative key to the past and the future. Aotearoa New Zealand history may be one signifier that the priority for the pursuit of justice is to be found primarily at the margins amidst the informality of the ordinary, and far less at the centre of formality, systems and political institutions, and that the role of intentional Christian community in this might be as significant to the identity of the church as it is to the state.

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50

Bataille-Benguigui, Marie-Claire. "Te Maori ; reconnaissance d'une identité". L'Homme 25, n.º 96 (1985): 141–47. http://dx.doi.org/10.3406/hom.1985.368628.

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