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Artykuły w czasopismach na temat „Maoris”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 sierpnia 2024

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1

O'Sullivan, Dominic. "Needs, Rights and “One Law for All”: Contemporary Debates in New Zealand Maori Politics". Canadian Journal of Political Science 41, nr 4 (grudzień 2008): 973–86. http://dx.doi.org/10.1017/s0008423908081122.

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Abstract. This paper examines contemporary debates in Maori politics by responding to the argument of the former leader of the opposition National party, Don Brash, that Maori public policy is most properly based on “need” alone because indigenous status offers no “rights” beyond those of common national citizenship. The paper's alternative argument is that the politics of indigeneity and associated theories of self-determination provide a way of avoiding a general belief that addressing need is all that is required to include Maori fairly in the national polity. It is argued that Maori ought to enjoy rights of indigeneity as the basis of an inclusive, cohesive and fair society.Résumé. Cette étude examine certains débats dans le domaine de la politique maorie en répondant aux propos de l'ancien chef du parti National, Don Brash, selon qui la politique publique maorie se baserait le plus aptement sur la notion du seul ‘besoin’, le statut de peuple indigène ne conférant aucun ‘droit’ au-delà de ceux qu'accorde la citoyennenté nationale régulière. Nous proposons par contre que la politique de l'indigénéité et les théories de l'auto-détermination qui y sont associées constituent un moyen de parer à une croyance généralisée qu'il suffirait de suppléer au besoin pour inclure avec justice les Maoris dans la politique nationale. Nous démontrerons que dans une société inclusive, cohésive et juste, les Maoris devraient jouir des droits accordés par l'indigénéité.

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Schwimmer, Eric. "La genèse du discours nationaliste chez les Maoris". Culture 10, nr 1 (2.09.2021): 23–34. http://dx.doi.org/10.7202/1080932ar.

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Cet article montre comment les divers groupes maoris de Nouvelle Zélande ont réussi à s’unifier au XIXe siècle en utilisant certains concepts de la religion chrétienne introduits par les missionnaires. Ces concepts et symboles furent manipulés de deux manières pour créer à la fois une spécificité maorie globale face aux Européens tout en effaçant ou en minimisant ce qui divisait intérieurement les divers groupes maoris entre eux.

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Stokes, Evelyn. "Maori Geography or Geography of Maoris". New Zealand Geographer 43, nr 3 (grudzień 1987): 118–23. http://dx.doi.org/10.1111/j.1745-7939.1987.tb01111.x.

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Bistárová, Lucia. "Formovanie kultúrnej a etnickej identity Maoriov prostredníctvom príslušnosti ku gangu". Kulturní studia 2021, nr 1 (1.05.2021): 61–84. http://dx.doi.org/10.7160/ks.2021.150104.

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

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Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China". Kulturní studia 2021, nr 1 (1.05.2021): 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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6

Fleras, Augie. "From Social Control towards Political Self-Determination? Maori Seats and the Politics of Separate Maori Representation in New Zealand". Canadian Journal of Political Science 18, nr 3 (wrzesień 1985): 551–76. http://dx.doi.org/10.1017/s0008423900032455.

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AbstractThe principle of guaranteed parliamentary representation for the Maori remains a contentious feature of New Zealand's political structure. This concession originated in 1867 to solve the “Maori problem” by means consistent with the competing interests of government and Maori. But despite intrinsic drawbacks within the present system, neither Maoris nor the major political parties have initiated fundamental reforms in the design of Maori seats for fear of tampering with the status quo. Recently, with the resurgence of Maori assertiveness, developments have transpired aimed at redefining the status of separate representation. Whether or not this strategy for the political accommodation of minority groups can be transferred to other contexts—such as Canada—is open to debate.

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7

O'Keefe, Patrick J. "Maoris Claim Head". International Journal of Cultural Property 1, nr 2 (lipiec 1992): 393–94. http://dx.doi.org/10.1017/s0940739192000432.

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8

Lemieux, René. "La souveraineté peut-elle se transférer? Les enseignements de la traduction du traité de Waitangi (1840)". TTR 29, nr 2 (27.08.2018): 73–98. http://dx.doi.org/10.7202/1051014ar.

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L’objectif de cet article est d’interroger le concept de souveraineté hérité de la modernité européenne à partir de sa « traduction » en maori dans le traité de Waitangi conclu en 1840 entre les chefs maoris d’Aotearoa (Nouvelle-Zélande) et l’Empire britannique. Le concept de souveraineté est difficilement traduisible en maori puisqu’il ne possède pas d’équivalent direct. Le terme kawanatanga choisi par le missionnaire-traducteur Henry Williams n’est qu’une translittération du mot anglais governor auquel le suffixe -tanga a été ajouté; ce terme rend mal l’idée du pouvoir absolu du souverain. Est-ce une « mauvaise » traduction pour autant? Henry Williams était-il incompétent? A-t-il plutôt voulu sciemment tromper les Maoris, comme le laissent entendre certains chercheurs? Le concept était-il lui-même intraduisible? Lorsqu’on analyse la traduction du terme souveraineté, on découvre qu’il n’y a pas d’équivalence formelle préétablie avant sa réalisation et que la souveraineté ne se transfère pas, mais se performe. Le contenu du concept est ainsi isomorphe à sa production : la souveraineté est une performance, et la traduction comme opération de création de termes participe à son actualisation. En utilisant un terme étranger mais profane pour rendre le concept, Henry Williams, sans peut-être le vouloir ou en être conscient, refuse la souveraineté dans son abstraction et, ce faisant, résiste aux tentatives de sceller l’interprétation du texte dans une unicité souveraine. Vue sous ce nouvel angle, la traduction de Williams participerait d’une « pensée sauvage » au sens de l’anthropologue Pierre Clastres, instituant une relativité toujours vulnérable, mais essentielle dans la perspective d’une traduction postcoloniale.

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9

Schwimmer, Eric. "La spirale dédoublée et l'identité nationale. L'art abstrait traditionnel maori a-t-il une signification ?" Anthropologie et Sociétés 16, nr 1 (10.09.2003): 59–72. http://dx.doi.org/10.7202/015199ar.

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Résumé La spirale dédoublée et l'identité nationale L'art abstrait traditionnel maori a-t-il une signification ? La spirale dédoublée est un motif " décoratif ". Du point de vue esthetique, elle relève de l'art abstrait. Cet article s'interroge sur les manières maoris de donner un sens à ces images. Six types de codes font l'objet de l'analyse : a) les codes de classification sociale ; b) les codes des parties du corps tatouées de diverses figures ; c) les codes de proverbes et d'anecdotes historiques qui lient chaque figure à un message verbal particulier ; d) les codes physiologiques, surtout en rapport avec les expressions faciales, de manière à lier la figure à une gamme d'expressions faciales ; e) les codes historiques où le message verbal transmet la succession des cultes millénaristes de la Nouvelle-Zélande contemporaine ; f ) les systèmes de transformation historique de l'image même qui devient plurivoque sur le plan de l'expression, s'insérant à la fois dans un style occidental contemporain et dans un style maori.

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10

Schwimmer, Éric. "Les minorités nationales au Québec et en Nouvelle-Zélande". Anthropologie et Sociétés 19, nr 3 (10.09.2003): 127–50. http://dx.doi.org/10.7202/015373ar.

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Résumé Les minorités nationales au Québec et en Nouvelle-Zélande Les minorités nationales inspirent des débats en philosophie ainsi qu'en sciences sociales. Les philosophes « naturalistes » cherchent à résoudre les problèmes en prescrivant des règles universelles de justice procédurale. Les phénoménologues préconisent des méthodes fondées sur la reconnaissance de la valeur des cultures des ethnies dans leur diversité profonde. L'article aborde brièvement la dimension canadienne/québécoise de ce problème. Comment les diverses catégories de citoyens se perçoivent-elles ? Quelles idées se font-elles du concept même de « minorité nationale » ? S'engagent-elles dans ce que Charles Taylor appelle la « politique de la reconnaissance » ? Comment ces représentations se comparent-elles au mouvement actuel de l'« autodétermination » et de la « souveraineté », courant parmi les Maoris de la Nouvelle-Zélande ? Ce mouvement concerne surtout la reconnaissance juridique, territoriale, politique et idéologique réclamée aujourd'hui par les Maoris en tant que « nation ». Le cas néo-zélandais est intéressant du fait que les Maoris de même que les Blancs semblent attaquer le problème lié à la reconnaissance des niveaux profonds de la diversité. L'article montre comment cela fonctionne sur les plans formel et informel des relations.

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11

Tonkin, S. L. "Sudden infant death syndrome in Maoris". BMJ 310, nr 6980 (11.03.1995): 666. http://dx.doi.org/10.1136/bmj.310.6980.666b.

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12

Ban, Paul. "The Influence of Indigenous Perspectives of “Family” on some aspects of Australian & New Zealand Child Welfare Practice". Children Australia 18, nr 1 (1993): 20–22. http://dx.doi.org/10.1017/s1035077200003291.

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This article is written by a non indigenous person who has spent a number of years working with Torres Strait Islanders and is currently working in Victoria on a project that has its origins in Maori child care practice. The author has found that his work as a white social worker has been markedly influenced by contact with both Torres Strait Islander and Maori culture, and considers that this effect has been both positive and beneficial. White social workers for a number of years have been guilty of implementing an assimilationist policy where Governments treat indigenous people as though they are the same as white Australians. While this can be considered an equal treatment model, this policy and practice has been detrimental to the unique contribution indigenous people can provide to social work knowledge and understanding of child care practices. This article intends to share some insight into both these cultures and to hopefully influence readers to be more open when considering their dealings with indigenous people. Particular attention will be given to Torres Strait Islanders as they are indigenous Australians, with additional reference made to the influence of the Maoris in New Zealand.

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13

Prigatano, George P., i Janet M. Leathern. "Awareness of behavioral limitations after traumatic brain injury: A cross-cultural study of New Zealand maoris and non-maoris". Clinical Neuropsychologist 7, nr 2 (kwiecień 1993): 123–35. http://dx.doi.org/10.1080/13854049308401514.

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14

Langdon, Robert. "Caucasian Maoris: 16th-Century Spaniards in New Zealand". American Anthropologist 93, nr 2 (czerwiec 1991): 440–44. http://dx.doi.org/10.1525/aa.1991.93.2.02a00100.

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15

Schulte-Tenckhoff, Isabelle. "Te tino rangatiratanga : substance ou apparence ?" Articles 23, nr 1 (25.11.2004): 89–114. http://dx.doi.org/10.7202/009508ar.

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Résumé Les termes de rangatiratanga (« souveraineté ») et kawanatanga (« gouvernorat ») occupent une place centrale dans le Traité de Waitangi (1840), instrument bilingue dont les deux versions officielles (anglaise et maorie) divergent significativement toutefois. Après avoir rappelé le contexte historique et juridique, l’auteure explore les champs sémantiques respectifs de kawantanga et rangatiratanga dans la double optique du droit interne et du droit international. Sur le plan interne, le débat tourne actuellement autour de l’accommodement de te tino rangatiratanga dans le cadre de l’ordre juridique néo-zélandais. Sur le plan international, le Traité de Waitangi symbolise surtout une relation de type nation-à-nation entre les Maoris et la Couronne britannique. Le lien entre ces deux niveaux d’analyse est assuré par le paradigme de l’internalisation en vertu duquel les dispositions du Traité ne sont plus vues aujourd’hui qu’à la seule luière de leur rôle en droit public interne. Il s’ensuit qu’elles ne sont justiciables que selon les termes établis par la partie étatique. Celle-ci étant juge et partie à la fois, toute possibilité de réconciliation de te tino rangatiratanga avec la souveraineté légale de la Couronne se heurte à des limites importantes.

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Kennedy, Keith. "The Ancient Four-Note Musical Scale of the Maoris". Mankind 1, nr 1 (10.02.2009): 11–14. http://dx.doi.org/10.1111/j.1835-9310.1931.tb00836.x.

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Blackley, Roger. "The Arrival of the Maoris in New Zealand, 1898". Emerging Infectious Diseases 7, nr 5 (październik 2001): 914. http://dx.doi.org/10.3201/eid0705.010531.

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Blackley, Roger. "The Arrival of the Maoris in New Zealand, 1898". Emerging Infectious Diseases 7, nr 5 (październik 2005): 914. http://dx.doi.org/10.3201/eid0705.ac0705.

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Giles, M., i I. Asher. "Prevalence and natural history of otitis media with perforation in Maori school children". Journal of Laryngology & Otology 105, nr 4 (kwiecień 1991): 257–60. http://dx.doi.org/10.1017/s0022215100115555.

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AbstractNew Zealand Maoris are one of five ethnic groups in developed countries known to have a high rate of ear disease, including perforation of the eardrum (CSOM). It is a strongly held belief by otolaryngologists whose practice dates back to the 1960's that the prevalence of CSOM in Maori children is gradually falling. Despite the obvious practical implications this change has not yet been documented.The aim of the study was to compare the prevalence of CSOM in two surveys conducted in 1978 and 1987 of children living in a North Island Maori community. A second aim was to examine the natural history of CSOM in these children.The raw data from the 1978 study were reviewed. Of 134 children aged 4–13,12 had CSOM. In 1987 the same age group yielded 12 children out of 250 with CSOM. The prevalence of CSOM fell from 9 per cent to 4 per cent. The incidence of new perforations in 1987 was 1.3 per cent per child per year. It is concluded there has been a fall in the rate of CSOM, although otitis media remains a significant problem for these children.The probability of a perforation healing was influenced by whether or not the perforation had been observed before: at least 35 per cent of perforations seen for the first time healed, but none of the perforations seen on two occsaions healed spontaneously. It was concluded that perforation of the eardrum can be managed conservatively at first.

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Wedderburn, M. Elizabeth, Tanira T. Kingi, Mark S. Paine i Oscar Montes de Oca. "Maori livestock farming achieving functional integrity". Revue d’élevage et de médecine vétérinaire des pays tropicaux 68, nr 2-3 (25.03.2016): 115. http://dx.doi.org/10.19182/remvt.20597.

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Cet article utilise une analyse historique du développement agricole pour explorer l’intégrité fonctionnelle du paysage rural de la Nouvelle-Zélande s’appuyant sur un programme national d’expansion des produits agricoles. Le concept de l’intégrité fonctionnelle est enrichi par les activités agricoles des Maoris car il introduit une nouvelle série de fonctions liées aux aspirations des exploitants des terres autochtones. Un cadre de prise de décision intégrée (CPDI) de l’utilisation des terres a été développé et appliqué à quatre cas d’étude de fermes maoris qui voulaient utiliser les performances des terres pour répondre à des objectifs ambitieux. Le CPDI a associé connaissance indigène, science occidentale et connaissances de l’industrie pour former un cadre global pour la formulation des questions, et évaluer et envisager les options d’utilisation des terres qui ont le potentiel d’équilibrer les résultats multiples et de conférer l’intégrité fonctionnelle. Le CPDI favorise l’organisation de nombreuses activités et la coordination des différents jeux de données quantitatifs et qualitatifs dans un format visuel qui permet la discussion au sein d’un environnement de prise de décision collective. Le cadre s’est révélé utile pour explorer en toute transparence les compromis entre des fonctions divergentes. Cette compréhension guide l’exploration de stratégies qui permettront de réaliser simultanément plusieurs fonctions.

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Karanu, Mary Njeri. "Indigenous People's Contribution to Food Systems Transformation". African Journal of Food, Agriculture, Nutrition and Development 21, nr 7 (2.09.2021): 1. http://dx.doi.org/10.18697/ajfand.102.ed106.

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Across the world, there is an estimated 370-500 million indigenous people. They are distinct social and cultural groups that share collective ancestral ties to the lands and natural resources where they live, occupy, or from which they have been displaced. Indigenous peoples are often discriminated against, marginalized, and vulnerable. They include groups like the Maasai in East Africa, Pygmies of Central Africa, the San in Southern Africa, Berbers of North Africa, the Maya people of Central America, Australian Aboriginals, Maoris of New Zealand and many others

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Wilkinson, TJ, BM Colls i PJ Schluter. "Increased incidence of germ cell testicular cancer in New Zealand Maoris". British Journal of Cancer 65, nr 5 (maj 1992): 769–71. http://dx.doi.org/10.1038/bjc.1992.162.

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Duff, Roger S. "Evolution of Native Culture in New Zealand: Moa Hunters, Morioris, Maoris." Mankind 3, nr 11 (10.02.2009): 313–22. http://dx.doi.org/10.1111/j.1835-9310.1947.tb00130.x.

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Miquel, Juan Francisco, Carmen Covarrubias, Luis Villaroel, Geltrude Mingrone, Aldo V. Greco, Luigi Puglielli, Pilar Carvallo, Guillermo Marshall, Guido Del Pino i Flavio Nervi. "Genetic epidemiology of cholesterol cholelithiasis among Chilean Hispanics, Amerindians, and Maoris". Gastroenterology 115, nr 4 (październik 1998): 937–46. http://dx.doi.org/10.1016/s0016-5085(98)70266-5.

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Woodfield, D. G., L. A. Simpson, G. A. F. Seber i P. J. McInerney. "Blood groups and other genetic markers in New Zealand Europeans and Maoris". Annals of Human Biology 14, nr 1 (styczeń 1987): 29–37. http://dx.doi.org/10.1080/03014468700008811.

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Brown, Hazel N. "The Maoris of New Zealand: A historical view of culture and family". Health Care for Women International 12, nr 4 (styczeń 1991): 407–14. http://dx.doi.org/10.1080/07399339109515964.

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Schwimmer, Erik, i Gregory Schrempp. "Magical Arrows: The Maoris, the Greeks, and the Folklore of the Universe." Man 28, nr 4 (grudzień 1993): 848. http://dx.doi.org/10.2307/2804043.

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Vuille, Aurélie. "Mythes, ancêtres, terre : où réside l’identité des Maori de Nouvelle-Zélande ? / Myths, Ancestors, Homeland: Where Does the Identity of New Zealand Maoris Reside?" ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 6, nr 1 (2011): 189–94. http://dx.doi.org/10.3406/asdi.2011.968.

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Howe, K. R. "ESSAY AND REFLECTIONS; On Aborigines and Maoris in Australian and New Zealand Historiography". International History Review 10, nr 4 (listopad 1988): 594–610. http://dx.doi.org/10.1080/07075332.1988.9640493.

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Roxborogh, John. "Jean-Baptiste Pompallier: Vicaire apostolique des Maoris (1838–1868), written by Yannick Essertel". Social Sciences and Missions 29, nr 3-4 (2016): 399–401. http://dx.doi.org/10.1163/18748945-02903006.

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Reid, Neil. "Contemporary Polynesian Conceptions of Giftedness". Gifted Education International 6, nr 1 (styczeń 1989): 30–38. http://dx.doi.org/10.1177/026142948900600108.

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The writer describes the rich cultures of the Maoris and South Pacific islanders before the influence of European culture; he suggests, however, that despite the effects of colonialism, the richness of the Polynesian cultures has endured. However, Dr Reid argues that Western oriented psychometric tests are inadequate tools for the identification of gifted Polynesian children; Western oriented teachers often undervalue the Polynesian cultures and Polynesian parents generally lack the confidence and experience to be articulate about their children's educational needs. He pleads for the development of an education system in which all cultures are recognized and appreciated. He also argues that educators embrace a broader conception of giftedness that acknowledges cultural differences.

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Veys, Fanny Wonu. "Compte rendu de Jean-Baptise Pompallier. Vicaire apostolique des Maoris (1838-1868), de Yannick Essertel". Journal de la société des océanistes, nr 142-143 (31.12.2016): 292–94. http://dx.doi.org/10.4000/jso.7512.

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MacKie, E. W. "WILLIAM HUNTER AND CAPTAIN COOK The 18th Century Ethnographical Collection in the Hunterian Museum". Glasgow Archaeological Journal 12, nr 1 (styczeń 1985): 1–18. http://dx.doi.org/10.3366/gas.1985.12.12.1.

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Summary ‘First contact’ artefacts collected from aboriginal peoples by the early European explorers are now valuable in providing the only direct evidence for recent ‘Stone Age’ technologies which no longer exist. During the J770's Dr William Hunter collected many such artefacts for his private museum; most originated in the Pacific and in North America and had been collected by people who sailed with Captain James Cook. Since 1978 it has been possible to re-identify most of this early ethnographical material and to separate itfrom later acquisitions. To emphasise the archaeological relevance of this examples are described here from 18th century hunter-gatherer peoples (the Indians of Tierra delFuego, theNootka of British Columbia and the Eskimos of Alaska) and from stone-using farmers (the Maoris of New Zealand and the islanders of Hawaii). A list of the surviving early collection is given in microfiche.

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GROVE, D. JOHN. "Education and the Ethnic Division of Labor in Reform-Minded Societies". Comparative Political Studies 24, nr 1 (kwiecień 1991): 56–75. http://dx.doi.org/10.1177/0010414091024001003.

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Has the expansion of secondary and higher education during the period from 1950 to 1970 restructured the ethnic division of labor? This seven-nation cross-cultural study examines the extent to which changes in education have transformed the ethnic occupational structure in reform-oriented societies. The results show that in five out of the seven countries, the ethnic division of labor became less hierarchically specialized. In the remaining two countries, the New Zealand Maoris have become increasingly overrepresented in secondary jobs during the 1970s, and South African Coloureds, Asians, and Africans have not regained their pre-apartheid occupational position. These subsequent changes in occupational segregation across 19 pairwise comparisons are, surprisingly, not due to the initial spread of education. This finding lends support to the radical thesis that education in societies that have implemented different types of social reforms have had little impact on the likely trajectories of the ethnic division of labor.

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Wulan, Nur. "Articulating the Suppressed Voices of the Indigenous". NOBEL: Journal of Literature and Language Teaching 14, nr 1 (28.04.2023): 45–55. http://dx.doi.org/10.15642/nobel.2023.14.1.45-55.

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This article examines how Patricia Grace’s Baby No Eyes (BNE) amplifies Maori cultural identity. Specifically, this study discusses how the novel places Maori in the center as a way to subvert the colonial and conventional way of writing about the indigenous people. The data is collected from the novel’s narrative structure, points of view, and contents. The analysis focuses on the narrative about the marginalization of Maori by the White people. The novel uses a non-linear narrative that resembles Maori’s story-telling tradition, offering an alternative way of telling stories greatly dominated by modern Western linearity. The novel also employs multiple points of view, representing the egalitarian Maori tradition of giving chances to everybody in telling stories in the community hall. In terms of its contents, BNE foregrounds fundamental issues to the survival of Maori in the land that has been controlled by European descendants. These range from the issue of land rights to the contemporary life of Maori. This article argues that the novel offers a dual approach in articulating the voice of the subaltern: the narrative of resistance in the novel and the invitation for Maori to negotiate their tradition and customs in the changing world.

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Essertel, Yannick. "Maoris, missionnaires protestants et catholiques face à la colonisation britannique et au traité de Waitangi en 1840". Outre-mers 100, nr 380 (2013): 121–41. http://dx.doi.org/10.3406/outre.2013.5056.

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Lunt, H., C. W. Lim, M. J. Crooke i R. B. W. Smith. "Comparison of urinary albumin excretion between Maoris, Pacific Island Polynesians and Europeans with non-insulin-dependent diabetes". Diabetes Research and Clinical Practice 8, nr 1 (styczeń 1990): 45–49. http://dx.doi.org/10.1016/0168-8227(90)90095-b.

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Peddie, Roger A. "Coming – Ready or Not? Language Policy Development in New Zealand". Language Problems and Language Planning 15, nr 1 (1.01.1991): 25–42. http://dx.doi.org/10.1075/lplp.15.1.02ped.

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SOMMAIRE "Prêts ou pas?" Le développement ď une politique linguistique en Nouvelle-Zélande On peut considérer que la politique linguistique d'un pays résulte d'une interaction entre les principes prônés par le gouvernement central et sa perception des exigences politiques et économiques du pays. On peut soutenir au'en Australie, par exemple, la décision d'adopter une politique linguistique a été le résultat d'une telle interaction, à la suite de quelques années d'enquêtes et de débats publics. Dans cet article, l'auteur suggère que la situation en Nouvelle-Zélande puisse s'avérer plus complexe. Ses recherches le portent à croire que la politique se fait peu à peu, sans suivre aucun plan central et sans se baser sur les données nécessaires au développement d'une politique judicieuse. Néanmoins, la pression politique exercée sur le gouvernement à la fois par la population indigène (les Maoris), et d'autres groupes pour qui les autres langues sont tout aussi importantes, paraît avoir eu une interaction positive avec les principes de communauté et d'égalité prônés par le gouvernement. Il est donc possible que cette interaction entraîne une politique nationale cohérente, que la Nouvelle-Zélande y soit préparée ou non. L'exemple de la Nouvelle-Zélande suggère qu'on a besoin d'une théorie plus complexe pour expliquer le développement des politiques linguistiques. RESUMO Ĉu ĝi venas -preta aǔ ne? Lingvopolitika evoluigo en Novzelando Lingva politiko, laŭ la kutima difino, ekestas el interagado de la valoroj de centra regsistemo kaj la bezonoj politikaj kaj ekonomiaj. En la kazo de Aüstralio, oni ja povas argumenti, ke decido pri politiko estis bazita sur precize tia interagado post pluraj jaroj da esplorado kaj publika debatado. La aŭtoro sugestas, ke la situacio en Novzelando estas pli komplika: La politiko ekaperas laŭpece, sen klara centra planado kaj sen granda parto de la donitajoj bezonataj por firma evoluigo de politiko. Tarnen, politika premado fare de la indigena maoria popolo kaj de komunumaj kaj aliaj interesogrupoj lingvaj sajnas interaginta pozitive kun akceptitaj registaraj valoroj pri partnereco kaj egaleca traktado. Tio eventuale ja kondukos al kohera nacia politiko, sendepende de la demando ĉu Novzelando pretas aŭ ne. La novzelanda kazo sugestas, ke oni eventuale devos tarnen ellabori pli komplikan teorion de lingvopolitika evoluigo.

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Irving-Stonebraker, Sarah. "Nature, Knowledge, and Civilisation. Connecting the Atlantic and Pacific Worlds in the Enlightenment". Itinerario 41, nr 1 (kwiecień 2017): 93–107. http://dx.doi.org/10.1017/s0165115317000092.

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A central feature of Scottish Enlightenment thought was the emergence of stadial or “conjectural” theories of history, in which the development of all human societies, from those in Europe, to the Seminole Indians in Florida and the Tongans of the South Pacific, could be understood and compared according to the same universal historical criteria. This paper argues that central to this tradition was an account of the relationship between “useful knowledge” and social development. This article argues that we can map the circulation of a discourse about useful knowledge, nature, and civilisation through a network of Scottish-trained physicians and naturalists that spread to the Atlantic and to the Pacific. In the Atlantic world, physicians and naturalists used the vocabulary and categories of stadial theory to classify indigenous societies: they made comparisons between the illnesses that they thought “naturally” afflicted savage cultures, as opposed to those of civilized Europeans. In the Pacific, the Edinburgh-trained surgeons and naturalists compared Tahitians, Maoris, and Australian Aborigines to black Africans and Europeans, and they commented on the presence or absence of useful knowledge as a marker of the degree of development of each civilisation.

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Hacker, Barton C. "White Man's War, Coloured Man's Labour. Working for the British Army on the Western Front". Itinerario 38, nr 3 (grudzień 2014): 27–44. http://dx.doi.org/10.1017/s0165115314000515.

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The Great War was indeed a world war. Imperial powers like Great Britain drew on their far-flung empires not only for resources but also for manpower. This essay examines one important (though still inadequately studied) aspect of British wartime exigency, the voluntary and coerced participation of the British Empire's coloured subjects and allies in military operations on the Western Front. With the exception of the Indian Army in the first year of the war, that participation did not include combat. Instead coloured troops, later joined by contract labourers, played major roles behind the lines. From 1916 onwards, well over a quarter million Chinese, Egyptians, Indians, South Africans, West Indians, New Zealand Maoris, Black Canadians, and Pacific Islanders worked the docks, built roads and railways, maintained equipment, produced munitions, dug trenches, and even buried the dead. Only in recent years has the magnitude of their contribution to Allied victory begun to be more fully acknowledged. Yet the greatest impact of British labour policies in France might lie elsewhere entirely. Chinese workers seem likely to have carried the virus that caused the Great Flu pandemic of 1918-19, which may have killed more people around the world than the war itself.

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Lemus-Delgado, Daniel. "The Presence of Maoism in Mexico". Communist and Post-Communist Studies 54, nr 4 (1.12.2021): 176–96. http://dx.doi.org/10.1525/j.postcomstud.2021.54.4.176.

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During the Cold War, the influence of Maoism as a third way of establishing a new international order inspired several Latin American guerrilla groups, including some in Mexico. This article analyzes the influence of Maoism in Mexico in particular, and pays specific attention to how Florencio Medrano, a peasant leader, was motivated by Maoist thought to establish the Rubén Jaramillo Proletarian Neighborhood, a self-governing neighborhood, and how this site was considered a critical factor for his development as a guerrilla. In the continuing debate over the relationship between agency and structure, the life and work of Florencio Medrano evidences how both social context and personal history influenced his aspirations and demands. By conducting an analysis of primary and secondary sources, this article analyzes some elements of Maoist thought and its diffusion in Latin America in the context of the Cold War. In addition, the article explains the political formation of Florencio Medrano in the Mexican post-revolutionary period, examines Maoist influences on his political formation and participation in pro-communist organizations, and reviews Maoist influence on the organization of the Rubén Jaramillo Neighborhood. Finally, the conclusions emphasize how the peasant origins of Medrano gave rise to his particular understanding of Maoism.

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Sun, Peidong. "The Collar Revolution: Everyday Clothing in Guangdong as Resistance in the Cultural Revolution". China Quarterly 227 (13.06.2016): 773–95. http://dx.doi.org/10.1017/s0305741016000692.

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AbstractScholars have paid little attention to Maoist forces and legacies, and especially to the influences of Maoism on people's everyday dress habits during the Cultural Revolution. This article proposes that people's everyday clothing during that time – a period that has often been regarded as the climax of homogenization and asceticism – became a means of resistance and expression. This article shows how during the Cultural Revolution people dressed to express resistance, whether intentionally or unintentionally, and to reflect their motivations, social class, gender and region. Drawing on oral histories collected from 65 people who experienced the Cultural Revolution and a large number of photographs taken during that period, the author aims to trace the historical source of fashion from the end of the 1970s to the 1980s in Guangdong province. In so doing, the author responds to theories of socialist state discipline, everyday cultural resistance, individualism and the nature of resistance under Mao's regime.

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Lovell, Julia. "The Cultural Revolution and Its Legacies in International Perspective". China Quarterly 227 (wrzesień 2016): 632–52. http://dx.doi.org/10.1017/s0305741016000722.

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AbstractThis article explores the rhetoric and reality of the Cultural Revolution as an international phenomenon, examining (through published and oral histories) the ways in which it was perceived and interpreted beyond China. It focuses in particular on the diverse impact of Maoist ideas and practice on the counterculture movement of Western Europe and North America during the late 1960s and 1970s. Within Europe, Cultural Revolution Maoism galvanized Dadaist student protest, nurtured feminist and gay rights activism, and legitimized urban guerrilla terrorism. In the United States, meanwhile, it bolstered a broad programme of anti-racist civil rights campaigns and narrow Marxist-Leninist party-building. Despite Mao's hopes to launch a global permanent revolution, it appears that, over the long term, enthusiasm for the Cultural Revolution in Western Europe, the United States and parts of South-East Asia helped to splinter the radical left and assisted the right in consolidating its power throughout the 1980s and beyond.

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Regnauld, Hervé, Scott L. Nichol, James R. Goff i Michel Fontugne. "Maoris, Middens and Dune front accretion rate on the North-East Coast of New Zealand: resilience of sedimentary system after a tsunami / Maoris, dépôts alimentaires et taux d'accrétion du front dunaire sur la côte nord-est de la Nouvelle-Zélande : résilience d'un système sédimentaire après un tsunami". Géomorphologie : relief, processus, environnement 10, nr 1 (2004): 45–53. http://dx.doi.org/10.3406/morfo.2004.1198.

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Yang, Yang, Pik-Ka Lau i Ip Po Yee. "The formation and disintegration of Hong Kong Maoists in the 'Fiery Era' (1970-1981)". Twentieth Century Communism 22, nr 22 (12.09.2022): 14–46. http://dx.doi.org/10.3898/175864322835917838.

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In 1976, the end of the Cultural Revolution quickly resulted in disillusionment among Hong Kong's Maoists, with organisational disintegration following soon after. However, most scholarship has overlooked the multiple factors resulting in the rise and fall of Maoist activism in Hong Kong. In order to investigate this conjuncture, this article centrally explores the early formation and internal structure of the Maoist community in Hong Kong, as well as the external factors of the political changes it experienced, such as the crucial moments of the 5 April Tiananmen protest, the fall of the Gang of Four, and the post-Cultural Revolution transformation, which is likely to have led to their final disintegration. Compared to other studies of global Maoism, the history of Maoism in Hong Kong remains largely unexplored. This article provides some details, describing Maoist internal life and giving an account of its ideological disputes with opponents, such as Hong Kong's Trotskyists, in order to further understanding of its unknown history.

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Rupar, Brenda. "«Неорганизованное» влияние Китайской революции и маоизма в Аргентине (1960-1976)". Latin-American Historical Almanac 36, nr 1 (19.11.2022): 152–81. http://dx.doi.org/10.32608/2305-8773-2022-36-1-152-181.

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The Chinese Revolution and Maoism had different and varied expressions in Argentina. In a growing radical context and leftist redefinitions, those process and experiences offered categories and images that, in a varying depth and ways, influenced several intellectuals and political forces. The aim of this article is to make a first approach to what we have called the “unorganized” (not organic) influence of Maoism in Argentina. We will demonstrate that, as a political movement, Maoism had a wider influence that exceeded the Maoist political parties, and that knowledge enable us to have a more complete interpretation of Argentine and Latin American policy in those years.

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Quintão, A., M. D. Urzal, I. Donas-Boto, M. M. Lemos, F. Coelho, H. Simião, N. Moura i J. Vian. "Systematic review of racial and ethnic disparities pertaining treatment in mental healthcare amongst incarcerated patients". European Psychiatry 64, S1 (kwiecień 2021): S712. http://dx.doi.org/10.1192/j.eurpsy.2021.1887.

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IntroductionResearch has shown that ethnic/racial minorities have a higher risk of homelessness, involvement with the criminal system, psychiatric misdiagnosis, treatment delay, and being prescribed first (versus second) generation antipsychotics.ObjectivesTo investigate if the disparities found in the community are replicated in incarcerated patients.MethodsSystematic review on PubMed for articles that fulfilled criteria for 4 domains: prison, psychosis, race/ethnic, and treatment.ResultsForty-one articles matched the search criteria. Of those, 24 were irrelevant; 2 were inaccessible. Fifteen articles were considered; most highlighted the interplay between the criminal system, homelessness, mental disorders, and ethnic/racial minorities. Five articles highlighted differences in treatment. One stated that African-Americans and Asians were less likely than Whites to have access to mental health services. Concerning treatment for substance use disorders, one study found Hispanic inmates were more often engaged in treatment, followed by Caucasians and lastly, African-Americans; a different study reported the percentage of Whites and Blacks receiving treatment was similar, while Latinos were under-represented. Whites were most likely to have mental health counseling/substance use treatment as part of their sentence. A study from New-Zealand stated that treatment for mental disorders was less common for Maoris, in whom suicidal thoughts were often unrecognized. The last study reported a higher risk of self-harm for foreign patients, coupled with non-recognition/misinterpretation of symptoms.ConclusionsRacial/ethnic inequalities show that disparities in healthcare are pervasive in all settings. More studies are needed to better understand the complex nature of this problem.DisclosureNo significant relationships.

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Chabot, Marie-France. "Le Tribunal Waitangi et les droits des autochtones". Les Cahiers de droit 32, nr 1 (12.04.2005): 59–85. http://dx.doi.org/10.7202/043066ar.

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La question est de savoir si nous disposons actuellement d'institutions adéquates pour aboutir à une définition des droits des peuples autochtones du Canada qui satisfasse ces derniers et leur rende justice. Plus particulièrement, il faut se demander si le fait que nos tribunaux soient uniquement constitués de juges provenant de la société dominante, dont la culture juridique repose sur des bases différentes de celles des peuples autochtones, ne constitue pas une lacune fondamentale lorsqu'il s'agit d'interpréter des textes bilatéraux, dont les deux signataires ne participent ni de la même conception de la propriété foncière ni de la même philosophie des droits et du droit. Pour jeter un éclairage sur cette question complexe, l'auteure a jugé utile d'étudier une institution néo-zélandaise, le Tribunal Waitangi. Cette institution tout à fait originale est composée pour moitié de représentants des tribus Maoris et pour moitié de représentants de la culture dominante anglo-saxone blanche. Le tribunal a pour mandat de recevoir et de traiter toutes les plaintes et réclamations provenant des autochtones et fondées sur le Traité de Waitangi datant du début de la colonie. Il ne rend pas décision finale mais dispose de divers moyens d'action, de moyens procéduraux innovateurs et d'une assez grande crédibilité tant auprès des autochtones qu'auprès de la Couronne. Quoique datant seulement de 1975, cette institution a déjà reçu ses lettres de noblesse. Établissant donc un parallèle entre la problématique néo-zélandaise et canadienne en matière autochtone, l'auteure défend l'utilité de l'institution étudiée pour traiter de la situation des autochtones en Amérique du Nord et solutionner certaines impasses.

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Clemens, Walter. "The Republics as International Actors". Nationalities Papers 19, nr 1 (1991): 73–76. http://dx.doi.org/10.1080/00905999108408185.

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To some extent I feel as Robert Lewis does, that the process leading from “national awakening” to “national liberation” is a worldwide tendency, and that the Soviet Union is part of a global Zeitgeist in this respect.Byway of illustrating this fifteen-stage process, I would like to just report on a couple of examples I came across in reading about the republics as independent actors. One such issue has to do with the attempts of the different republics, and the nations within them, to form transnational coalitions across borders. In a way, these attempts get around the problem of establishing formal diplomatic relations with other countries: maybe you do not need de jure recognition if in fact you can do things with other people. For instance, consider the anti-nuclear congress, organized in Kazakhstan by something called the Nevada-Semipalatinsk Movement, led by the poet Olzhas Suleimenov. In early 1989, a Soviet nuclear test in Kazakhstan was followed by a public protest, and Suleimenov became the leader of the movement. He and his people quickly decided to call it not the “Semipalatinsk Movement” but the “Nevada-Semipalatinsk Movement.” And they immediately brought in American Indians, Maoris, and other people from around the world, who are all being subjected to nuclear testing. He also established personal liaison with Dr. Bernard Lawn of the International Physicians for the Prevention of Nuclear War in Cambridge, Massachusetts; last summer three hundred doctors and scientists in Semipalatinsk talked to people who were immediately affected by military nuclear testing.

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Paul, Gregor. "From Marx and Engels to Sino-Marxism Focusing on Communist and Confucian (rujia) Notions of Loyalty and Self-Criticism". Asian Studies 9, nr 1 (8.01.2021): 263–80. http://dx.doi.org/10.4312/as.2021.9.1.263-280.

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The paper sketches and compares main components of Marxism, Leninism, Stalinism, and Sino-Marxism, especially Maoism. In particular, it deals with the relation between Maoism and so-called Confucianism (rujia). It is argued that this relation has been—and still is—characterized by both Maoist criticism of Confucius as well as absorption of ‘Confucian’ ideas. In briefly analysing commonalities and differences between the various theories and ‘practices’, especially the ways the Communist Party of China conceived of and asked for loyalty to the Party, reasons are given for their development, achievements, and failures.

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