Bibliografías temáticas / Polynesians – new zealand – ethnic identity

Literatura académica sobre el tema "Polynesians – new zealand – ethnic identity"

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Publicado: 25 de julio de 2024

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Artículos de revistas sobre el tema "Polynesians – new zealand – ethnic identity"

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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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Varghese, Chris, Tracey Immanuel, Anna Ruskova, Edward Theakston y Maggie L. Kalev-Zylinska. "The Epidemiology of Myeloproliferative Neoplasms in New Zealand between 2010 and 2017: Insights from the New Zealand Cancer Registry". Current Oncology 28, n.º 2 (18 de abril de 2021): 1544–57. http://dx.doi.org/10.3390/curroncol28020146.

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Background: There is a paucity of data on ethnic disparities in patients with the classical Philadelphia chromosome-negative myeloproliferative neoplasms (MPNs): polycythaemia vera (PV), essential thrombocythaemia (ET) and primary myelofibrosis (PMF). Methods: This study analysed the demographic data for PV, ET and PMF collected by the New Zealand Cancer Registry (NZCR) between 2010 and 2017. Results: We found that the NZCR capture rates were lower than average international incidence rates for PV and ET, but higher for PMF (0.76, 0.99 and 0.82 per 100,000, respectively). PV patients were older and had worse outcomes than expected, which suggests these patients were reported to the registry at an advanced stage of their disease. Polynesian patients with all MPN subtypes, PV, ET and PMF, were younger than their European counterparts both at the time of diagnosis and death (p < 0.001). Male gender was an independent risk factor for mortality from PV and PMF (hazard ratios (HR) of 1.43 and 1.81, respectively; p < 0.05), and Māori ethnicity was an independent risk factor for mortality from PMF (HR: 2.94; p = 0.006). Conclusions: New Zealand Polynesian patients may have increased genetic predisposition to MPN, thus we advocate for modern genetic testing in this ethnic group to identify the cause. Further work is also required to identify modifiable risk factors for mortality in MPN, in particular those associated with male gender and Māori ethnicity; the results may benefit all patients with MPN.
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Rosenfeld, Jean E. "Prophets, Land, and Law: Maori Holy Spirit Movements and the Domesday Book". Alternative Spirituality and Religion Review 12, n.º 1 (2021): 17–38. http://dx.doi.org/10.5840/asrr202211880.

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The experience of colonialization and Christianization among the Maori of Aotearoa (New Zealand), the Polynesians’ furthest settlement in the Southern Hemisphere, resulted in significant population decline of the Maori, land alienation, the rise of nativist revitalization movements, and British laws regarding land tenure that conformed to a Domesday Book tradition of conquest and social stratification. Nativist religious movements attempted to regain the land, reverse Maori population decline, and avoid the pathological consequences of aporia, a Greek word that signifies “without a bridge.” Three successive “Holy Spirit” movements arose to heal the breach between the old world of the Polynesians and the new world of British colonization and Christianization. Adherents assumed an identity as Israelites—the children of Shem—and challenged the Christian dominance of the Pakeha (European New Zealanders). From this culture clash came the Land Wars of the nineteenth century and the emergence of a new, biracial nation.
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Manuela, Sam. "Ethnic Identity Buffers the Effect of Discrimination on Family, Life, and Health Satisfaction for Pacific Peoples in New Zealand". Pacific Health Dialog 21, n.º 7 (22 de junio de 2021): 390–98. http://dx.doi.org/10.26635/phd.2021.113.

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Introduction: The effect of discrimination on health and wellbeing varies. Mixed findings show that greater ethnic identity can make one more susceptible to the harmful effects of discrimination, or that ethnic identity can protect one against discrimination. This study tests how ethnic identity moderates the relationship between ethnic discrimination and a range of wellbeing measures for Pacific peoples in Aotearoa New Zealand. Methods: Two independent studies, The Pacific Identity and Wellbeing Study (N = 752) and the New Zealand Attitudes and Values Study (N = 472), surveyed Pacific peoples in New Zealand across measures of ethnic identity, perceived discrimination, family satisfaction, life satisfaction, and health satisfaction. Findings: Moderated regression analyses for both studies showed a significant identity x discrimination interaction. Across all analyses, for those with lower ethnic identity scores, there was a significant negative relationship between discrimination and the health and wellbeing measures. For those with higher ethnic identity scores, there was no significant relationship between discrimination and wellbeing measures. Conclusions: These results suggest that higher scores of Pacific ethnic identity buffer the negative effects of discrimination on satisfaction with family, life, and health. These findings offer support for the protective properties of Pacific ethnic identities. As such, initiatives that seek to bolster Pacific ethnic identities and culture will support a multifaceted approach for enhancing Pacific health and psychological wellbeing.
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Wong, Gilbert. "REVIEW: An identity story without end". Pacific Journalism Review : Te Koakoa 10, n.º 2 (1 de septiembre de 2004): 207–9. http://dx.doi.org/10.24135/pjr.v10i2.814.

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Review of New Faces, Old Fears, directed by John Bates and Manying IP, Documentary New Zealand, TV One.The issue of identity, both cultural and ethnic, has come to the force for significant minority of New Zealanders who are of chinese descent since the freeing up of immigration regulation in 1987 led to a new influx of settlers. More than 80,000 ethnic Chinese and 20,000 Korean people have decided to call New Zealand home, triggering a several hundredfold rise in the population of New Zelanders with Asian ancestry.
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Siteine, Alexis. "Recognising ethnic identity in the classroom: a New Zealand study". International Studies in Sociology of Education 26, n.º 4 (21 de diciembre de 2016): 393–407. http://dx.doi.org/10.1080/09620214.2016.1264869.

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Frost, Michael J. "Pentecostal Experience and the Affirmation of Ethnic Identity". PNEUMA 39, n.º 3 (2017): 295–317. http://dx.doi.org/10.1163/15700747-03903017.

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The purpose of this article is to examine the work of the Spirit in the book of Acts in relation to pentecostal experience and cultural identity among Māori in New Zealand. It discusses the many tongues of Pentecost as symbolic of the Spirit’s affirmation of ethno-linguistic diversity and explores the story of Gentile inclusion in Acts 10, where this inclusion must be worked out in the face of ethnic division. This discussion is brought to bear on the context of Māori and pentecostal church communities in New Zealand. Given the ongoing disruption of ethnic and cultural identity for Māori, this article draws on a series of interviews with Māori pentecostal church leaders, demonstrating connections between experiences of the Spirit and divine affirmation of cultural identity. Finally, these observations are discussed in relation to the work of the Spirit and the issue of ethnic identity in both Acts 2 and Acts 10.
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Marie, Dannette, David M. Fergusson y Joseph M. Boden. "Ethnic Identity and Criminal Offending in a New Zealand Birth Cohort". Australian & New Zealand Journal of Criminology 42, n.º 3 (diciembre de 2009): 354–68. http://dx.doi.org/10.1375/acri.42.3.354.

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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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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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Tesis sobre el tema "Polynesians – new zealand – ethnic identity"

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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
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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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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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Langham, Karin. "Exploring Maori identity (Whakapapa) through textile processes : a visual arts program for year 11 students". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2010. https://ro.ecu.edu.au/theses/1862.

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In 2007 the Curriculum Council of Western Australia (CCWA) introduced a new Visual Arts Course of Study (2007), which contains a postmodern perspective and is inclusive of social criticism, multiculturalism, feminism and non-Western art forms. In keeping with the new Visual Arts Course of Study in this Creative Visual Arts Project, I have used the CCWA course outcomes as a framework to develop a visual arts program that is a vehicle for exploring individual personal identity, and has the potential to increase self-esteem in students in Western Australian secondary schools. The research stems from my personal view that students can benefit significantly from investigating their identity, enabling them to situate their self in a stronger position in their present day life-world when they have a more definite sense of who they are and where they come from. I have placed myself in the position of ‘the subject’ in order to transfer the process into a visual art program that can be utilised within the classroom. The visual arts program is underpinned by Efland’s expressive psychoanalytic model for aesthetic learning, which posits that art is self-expression, a form of learning that contributes to emotional growth. Visual art awakens intellectual inquiry in an individual, increases cognitive potential through enabling personal liberation, and is an adjunct to informing society and culture. The research project culminates in an exegesis and an exhibition of artworks that communicate personal memories and significant historical events exclusive to my whakapapa (Maori genealogy). The artworks are a vehicle for exploring my individual self-identity, enabling me to connect more deeply with my Maori cultural roots. The research paradigm utilised is narrative inquiry, a process of collecting and structuring stories that is characteristic of the traditional Maori practice of storytelling. This project has resulted in a reinterpretation of the perception of myself within my personal life-world. I have a deeper understanding of my cross-cultural roots, a stronger sense of who I am, and a sense of empowerment. I believe Year 11 students can also achieve this outcome through the visual arts program, using it as a tool for investigating their own identity, challenging cultural, social and gender limitations that impact on them, and ultimately empowering their personal life-world.
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Griffin, Rosemary Holly. "Refugee Resettlement: Social Capital, Civil Society, and the Integration Processes of Former Refugees". Thesis, University of Canterbury. Social and Political Sciences, 2012. http://hdl.handle.net/10092/7392.

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This thesis explores the process of identity renegotiation and the role social capital plays in civil society participation by the former refugee communities of Eritrean and Bhutanese living in Christchurch, New Zealand. This is undertaken through examination of three hypotheses pertaining to ethnic identity maintenance and national identity creation, community mobilisation and social capital, and the motivations behind such mobilisation. In comparing the processes of identity negotiation and social capital between the members of the Eritrean and Bhutanese communities, this study of 27 participants illustrates the importance of members’ ethnic community connection in the development of a national identity, and the dissimilar levels of social capital and subsequent participation in civil society by the two communities. This work analyses the role social capital within such migrant communities plays in members participation in their settlement society as well as in group’s ethnic identity maintenance. The theoretical framework of this work is influenced by the research of Berry (1997), Lucken (2010), Ager and Strang (2008) and Valtonen (1998; 2004). This study found there are much higher levels of social capital in the Bhutanese community compared to the Eritrean community. These disparate levels can be attributed to the differing demographics of the communities; the high levels of stress suffered by Eritrean members involved in the family reunification process; and the differences between the communities refugee experience prior to arrival in New Zealand. My findings also suggest that the process of national identification by migrants relies on strong connections between members’ and their ethnic community, not, as commonly assumed, participation in wider society. Importantly this work illustrates that social capital is necessary in the mobilisation of migrant communities. Grievances associated with settlement are not attended to on a community level unless there is a high degree of social capital within the community. This enables participation in civil society through the establishment of a representative community organisation, and members to cooperate with other sectors of wider society.
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Mara, Diane Lysette. "Theories and narratives : Pacific women in tertiary education and the social construction of ethnic identities in Aotearoa New Zealand : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Education /". ResearchArchive@Victoria e-thesis, 2006. http://hdl.handle.net/10063/154.

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Hemmingsen, Sarah Ann. "Indigenous coastal resource management : an Australian and New Zealand comparison". Phd thesis, 2009. http://hdl.handle.net/1885/151420.

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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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Mila-Schaaf, Karlo. "Polycultural capital and the Pasifika second generation : negotiating identities in diasporic spaces : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Sociology at Massey University, Albany, New Zealand". 2010. http://hdl.handle.net/10179/1713.

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This research examines the ways in which the Pasifika second generation who have grown up in Aotearoa are operating culturally and explores the conditions in which they construct identities. The study took a positive deviance approach focusing on existing strengths within the Pasifika generation and learning from success. Taking a sequential explanatory mixed-methods approach, the project analysed data from the Youth2000 Survey, which included over one thousand Pasifika participants (n=1114). This showed that pride in Pasifika identities, reporting that Pasifika values were still important, feeling accepted by other people within one’s own ethnic group and outside it, and continuing to speak Pasifika languages were all associated positively with advantageous health, educational or wellbeing variables. Individual interviews with fourteen high-achieving, second generation Pasifika professionals, further explored connections between identity, acceptance and belonging. Second generation participants talked about performing identities across many spaces of symbolic interaction where they were called into relation with multiple others. These were local, cross-cultural, national and transnational relational spaces made possible via migration, diaspora, and relocation resulting in complex negotiations of sameness and difference. In these spaces they encountered competing narratives about who Pasifika peoples ought to be. The diasporic second generation often had to negotiate belonging from beyond the limits of what was validated as having most symbolic authority. Symbolic struggle and the politics of cultural reproduction came to the fore, as did the contested nature of Pasifika imaginaries. Identifications were further complicated by demands for crosscultural coherence and legibility across spaces, and shifting politics of recognition. Polycultural capital was coined to describe the ability to accumulate culturally diverse symbolic resources, negotiate between them and strategically deploy different cultural resources in contextually specific and advantageous ways. Performing strategic essentialism, strategic ignorance, strategic hybridity, dialogic distance, and bridging, were just some of the patterns identified. Manulua describes an aesthetic of shifting multidimensional cultural resolutions across many spaces in-between.
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Libros sobre el tema "Polynesians – new zealand – ethnic identity"

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1945-, King Michael, ed. Pakeha: The quest for identity in New Zealand. Auckland, N.Z: Penguin Books, 1991.

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O'Regan, Hana Merenea. Ko Tahu, ko au: Kāi Tahu tribal identity. Christchurch, N.Z: Horomaka Pub., 2001.

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National Health Statistics Centre (N.Z.), ed. Compendium of ethnic health data. [Wellington], N.Z: National Health Statistics Centre, Dept. of Health, 1985.

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Manying, Ip, ed. Unfolding history, evolving identity: The Chinese in New Zealand. Auckland, N.Z: Auckland University Press, 2003.

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Pākehā identity and Māori language and culture: Bicultural identity and language in New Zealand. Saarbrücken, Germany: VDM Verlag Dr. Müller, 2008.

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Hepi, Maria. Pākehā identity and Māori language and culture: Bicultural identity and language in New Zealand. Saarbrücken, Germany: VDM Verlag Dr. Müller, 2008.

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John, Docker y Fischer Gerhard 1945-, eds. Race, colour, and identity in Australia and New Zealand. Sydney: University of New South Wales Press, 2000.

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Racism and ethnicity. Auckland: Oxford University Press, 1993.

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Mallon, Sean, Damon Ieremia Salesa y Kolokesa Uafā Māhina-Tuai. Tangata o le moana: New Zealand and the people of the Pacific. Wellington, N.Z: Te Papa Press, 2012.

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Cleave, Peter. Koru: Claims, culture and identity in Aotearoa. Napier, N.Z: Campus Press, 2000.

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Capítulos de libros sobre el tema "Polynesians – new zealand – ethnic identity"

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Webber, Melinda. "The Role of Racial-Ethnic Identity to the Educational Engagement of Culturally Diverse Gifted New Zealand Adolescents". En Giftedness and Talent, 253–75. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-6701-3_12.

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"Language, Humour and Ethnic Identity Marking in New Zealand English". En The Politics of English as a World Language, 431–55. BRILL, 2003. http://dx.doi.org/10.1163/9789401200929_034.

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Brosnahan, Seán. "Ngāti Tūmatauenga and the Kilties: New Zealand’s Ethnic Military Traditions". En A Global Force. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474402736.003.0009.

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This chapter address the relative influence of both Scottish and Maori traditions on the development of New Zealand’s military forces before, during and after the First World War. Although New Zealand's Scots formed military units that drew on Scotland's proud martial heritage, there was an alternative warrior tradition from New Zealand's indigenous Maori that also fed in to the evolving identity of New Zealand's armed forces. This chapter examines the waxing and waning of the two warrior traditions, from armed conflicts in New Zealand during the colonial period, through two world wars abroad, and into the present day. It concludes that while Scottish military traditions still resonate in New Zealand, the Maori strand has proven more enduring in shaping the country's distinctive modern military identity.
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Lotherington, Heather. "The Pacific". En Handbook Of Language & Ethnic Identity, 414–30. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195124286.003.0027.

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Abstract The nations of the Pacific can be divided into Pacific Rim and Island Pacific countries. The Pacific Rim includes continents bordering on the Pacific Ocean, such as Asia, Australia, and the Americas. The Island Pacific comprises a series of archipelagoes that support island states of relatively small populations and economies across a vast continent of water. Papua New Guinea is by far the largest island country in terms of both population (4 million) and area (462,840 square km.), with over 800 spoken languages. Tokelau, conversely, has a population of 1,600 people who live on three atolls which comprise 12.2 square kilometers of dry land.1 The Island Pacific, together with Australia and New Zealand, make up Oceania.
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Bendrups, Dan. "Polynesian Pathways". En Singing and Survival, 107–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190297039.003.0005.

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This chapter considers interactions between the Rapanui and other Polynesians, and the impact of these interactions on Rapanui music. The relationship to Polynesia, especially Tahiti and, more recently, New Zealand and Hawaii, is central to contemporary Rapanui constructions of identity and provides a counterpoint to prevailing cultural influence from Chile. This has been manifested in musical choices, including the adoption and adaptation of particular elements of pan-Pacific performance practice. However, as this chapter reveals, the influence is long-standing, dating back to the 1860s, when the arrival of missionaries, together with their Polynesian assistants, enabled a physical and cultural link to French Polynesia.
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Bueltmann, Tanja. "Ethnic Identity, Networks and Social Capital: The Anatomy and Function of Scottish Associationalism". En Scottish Ethnicity and the Making of New Zealand Society, 1850-1930, 94–123. Edinburgh University Press, 2011. http://dx.doi.org/10.3366/edinburgh/9780748641550.003.0005.

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"4 Ethnic Identity, Networks and Social Capital: The Anatomy and Function of Scottish Associationalism". En Scottish Ethnicity and the Making of New Zealand Society, 1850-1930, 94–123. Edinburgh University Press, 2011. http://dx.doi.org/10.1515/9780748646364-008.

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Kukutai, Tahu. "2 Building Ethnic Boundaries in New Zealand: Representations of Maori Identity in the Census". En Indigenous Peoples and Demography, 33–54. Berghahn Books, 2022. http://dx.doi.org/10.1515/9780857450036-006.

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Watson, Iain. "Understanding Scottishness among Sojourners, Settlers and Descendants in Hong Kong and New Zealand". En Global Migrations. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474410045.003.0011.

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Identities and their construction are often complex processes for migrants who in an increasingly globalised and transnational world may have a number of identities upon which to draw. Mary Waters, researching white ethnic identity among multigenerational groups in suburban California, describes the choice as ‘a social process that is in flux . . . a dynamic and complex phenomenon’.1 Additionally, it is a process that can change dependent on age, time and environment. Nor is it based on a set of rules structured along primordial ancestral lines. This chapter seeks to evaluate identity selection and the use of Scottish identity or ‘Scottishness’ among Scottish migrants to New Zealand (labelled ‘settlers’) and Hong Kong (‘sojourners’) and the multigenerational descent group in New Zealand. It does so by deploying the responses generated by a small sample of 145 respondents who answered a complex questionnaire, circulated through the New Zealand Society of Genealogists Scottish Interest Group and the Hong Kong St Andrew’s Society, designed to identify potential oral history interviewees. These responses are supported by in-depth, semi-structured life-story oral history interviews.
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Booth, Alison, Jayant Bhalchandra Bapat, Philip Hughes, Purushottama Bilimoria y Rajendra Prasad. "Hindu Diaspora in Oceania (Australia, New Zealand, and the Pacific)". En Hindu Diasporas, 146–77. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198867692.003.0008.

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Abstract Oceania comprises Australia, New Zealand, Fiji, and Tonga, and habited by distinct ethnic peoples, to which ‘Hindoos’ were brought by colonial powers. With the arrival of indentured labourers (girmityas) in Fiji 150 years ago, Fiji-Hindus have worked tirelessly towards preserving their way of life. Over the generations, Hindu sects have created their unique identity through their culture and adapted practices. Recently, New Zealand’s resident Indian populations have also increased significantly. Generations of Hindus from Gujarat, joined by Indo-Fijians, South Indians, and Hindus from elsewhere, have established temples and associations representing a diversity in languages and religious cultures. South Asians began arriving as seamen onboard ships from India to the colonies of terra australis, circa 1790s. Even during ‘White Australia’ years, significant numbers of Hindoos were recruited as farmworkers, labourers, and mineral-diggers, some becoming hawkers and merchants. With surges in professional and student migration, in more recent decades, Hindus with their temples, community centres, comparatively high profile and education, are contributing to the region’s multiculturalism, while passing on their heritage to the next generations.
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Actas de conferencias sobre el tema "Polynesians – new zealand – ethnic identity"

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Gavriel, Vassos. "Developing Social Policy in a Multi-Cultural Setting: the Role of Applied Cross-Cultural Psychology". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/tllm6076.

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How should public policies respond to the dynamics of the multicultural setting? This chapter illustrates how cross-cultural psychology was used to provide tangible intellectual support to help develop and frame a policy response in the multicultural setting. Over the past twenty years, New Zealand has changed from a bicultural to multicultural society competing in the global economy. This chapter identifies policy issues and challenges the transition to a diverse, multicultural society has created, the type of response that was developed and its outcome. These are informed by the author’s personal reflections in developing and promoting Ethnic Perspectives in Policy, a government policy framework and resource guide for public servants. A survey of all departments after two years has indicated that Ethnic Perspectives in Policy affected positive institutional change and provided an impetus to develop more specific policies to address the intercultural setting. The potential for further applied research is discussed in the context of contemporary social policy issues related to settlement, social cohesion and national identity.
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Spieker, Annelore. "Have we asked the children?" En LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2022.v4i1.198.

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The ideas of the Spanish-Colombian academic Jesus Martín-Barbero concerning cultural mediations and the night map will be the primary focus of this discussion as the central theoretical framework for comprehending how young people create meaning in the media, particularly worldwide animated films. Even though the theoretical framework was formed within the setting of Latin America, the notions developed by Martín-Barbero are flexible enough to be applied to any media situation. This academic discourse is enhanced by the notions of hybrid culture proposed by Néstor Garcia Canclini. These ideas provide additional foundation for the concepts and theories that are discussed in this work. Within the context of multicultural Aotearoa New Zealand, the theoretical framework was tested with young people attending English-medium schools, formerly known as mainstream schools. Participants ranged in age from six to twelve years old, and there were boys and girls from multiple ethnic origins participating. The data collection took place over the course of three years and used, among different methodologies, work groups (resembling focus groups), online surveys, and interviews. The discussion with the children aimed to discuss sixteen different Disney and Pixar films and their respective twenty-four main characters. The purpose of the conversation was to understand where children feel the characters might have come from and why they have such ideas about those characters, films’ tales, and their places. The research also focused on what characters children and young people would identify the most and the reason behind this decision. According to the research findings, one of the factors that support children in comprehending their surroundings is the cultural context of their household and how the schools they attend provide conversations around the topic of cultural identity. This research aims to show how it is possible to enhance cultural awareness in young people in a fun and light way. A diverse media setting can lead young people to demonstrate more sensitivity to the similarities and differences between two or more cultures and use this in effective communication with members of other cultural groups.
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