Artykuły w czasopismach na temat „Polynesians – new zealand – ethnic identity”
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1
Starks, Donna. "National and ethnic identity markers". English World-Wide 29, nr 2 (23.04.2008): 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.
2
Varghese, Chris, Tracey Immanuel, Anna Ruskova, Edward Theakston i 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, nr 2 (18.04.2021): 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.
3
Rosenfeld, Jean E. "Prophets, Land, and Law: Maori Holy Spirit Movements and the Domesday Book". Alternative Spirituality and Religion Review 12, nr 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.
4
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, nr 7 (22.06.2021): 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.
5
Wong, Gilbert. "REVIEW: An identity story without end". Pacific Journalism Review : Te Koakoa 10, nr 2 (1.09.2004): 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.
6
Siteine, Alexis. "Recognising ethnic identity in the classroom: a New Zealand study". International Studies in Sociology of Education 26, nr 4 (21.12.2016): 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, nr 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.
8
Marie, Dannette, David M. Fergusson i Joseph M. Boden. "Ethnic Identity and Criminal Offending in a New Zealand Birth Cohort". Australian & New Zealand Journal of Criminology 42, nr 3 (grudzień 2009): 354–68. http://dx.doi.org/10.1375/acri.42.3.354.
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Thomas, David R., i Linda Waimarie Nikora. "Maori, Pakeha and New Zealander: Ethnic and national identity among New Zealand students1". Journal of Intercultural Studies 17, nr 1-2 (styczeń 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, nr 3 (czerwiec 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)
11
Hrstić, Ivan, i Marko Mustapić. "Sport as a Medium for Multidimensional Social Inclusion: The Role of Rugby in the (Re-)construction of the Identity of New Zealanders of Croatian Origin". Studia ethnologica Croatica 35, nr 1 (29.12.2023): 55–77. http://dx.doi.org/10.17234/sec.35.5.
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There are two general approaches to the role of sport in the development of minority ethnic communities. One focuses on the process of assimilation, while the other focuses on maintaining ethnic identity. This paper uses the example of Croats in New Zealand and their descendants to analyse the role of rugby in terms of both approaches. According to the main thesis, rugby played an important role in the process of integrating many members of the Croatian diaspora into New Zealand society, while simultaneously preserving identity elements of their country of origin and finally renewing their ties to Croatia after decades of being relatively poorly connected.
12
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.
13
Stuart, Jaimee, i Colleen Ward. "Ethnic identity exploration among South Asian immigrant young adults in New Zealand." International Perspectives in Psychology: Research, Practice, Consultation 8, nr 2 (kwiecień 2019): 92–102. http://dx.doi.org/10.1037/ipp0000107.
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Roh, Su Yeon, i Ik Young Chang. "Exploring the Role of Family and School as Spaces for 1.5 Generation South Korean’s Adjustment and Identity Negotiation in New Zealand: A Qualitative Study". International Journal of Environmental Research and Public Health 17, nr 12 (19.06.2020): 4408. http://dx.doi.org/10.3390/ijerph17124408.
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To date, the majority of research on migrant identity negotiation and adjustment has primarily focused on adults. However, identity- and adjustment-related issues linked with global migration are not only related to those who have recently arrived, but are also relevant for their subsequent descendants. Consequently, there is increasing recognition by that as a particular group, the “1.5 generation” who were born in their home country but came to new countries in early childhood and were educated there. This research, therefore, investigates 1.5 generation South Koreans’ adjustment and identity status in New Zealand. More specifically, this study explores two vital social spaces—family and school—which play a pivotal role in modulating 1.5 generation’s identity and adjustment in New Zealand. Drawing upon in-depth interviewing with twenty-five 1.5 generation Korean-New Zealanders, this paper reveals that there are two different experiences at home and school; (1) the family is argued to serve as a key space where the South Korean 1.5 generation confirms and retains their ethnic identity through experiences and embodiments of South Korean traditional values, but (2) school is almost the only space where the South Korean 1.5 generation in New Zealand can acquire the cultural tools of mainstream society through interaction with English speaking local peers and adults. Within this space, the South Korean 1.5 generation experiences the transformation of an ethnic sense of identity which is strongly constructed at home via the family. Overall, the paper discusses that 1.5 generation South Koreans experience a complex and contradictory process in negotiating their identity and adjusting into New Zealand through different involvement at home and school.
15
Stuart, Jaimee, i Paul E. Jose. "The protective influence of family connectedness, ethnic identity, and ethnic engagement for New Zealand Ma̅ori adolescents." Developmental Psychology 50, nr 6 (2014): 1817–26. http://dx.doi.org/10.1037/a0036386.
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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.
17
Holmes, Janet. "Maori and Pakeha English: Some New Zealand social dialect data". Language in Society 26, nr 1 (marzec 1997): 65–101. http://dx.doi.org/10.1017/s0047404500019412.
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ABSTRACTAspects of the extent and nature of the influence of the Maori language on English in New Zealand are explored here within a broad sociolinguistic framework. The current sociolinguistic distribution of Maori and English in New Zealand society is described, and typical users and uses of the variety known as Maori English are identified. Characteristics of Maori English are outlined as background to a detailed examination of the distribution of three phonological features among speakers of Pakeha (European) and Maori background. These features appear to reflect the influence of the Maori language, and could be considered substratum features in a variety serving to signal Maori identity or positive attitudes toward Maori values. Moreover, Maori English may be a source of innovation in the New Zealand English (NZE) of Pakehas, providing features which contribute to the distinctiveness of NZE compared with other international varieties. (Social dialectology, ethnic identity, Maori English, New Zealand English, language change)
18
Marie, Dannette, David M. Fergusson i Joseph M. Boden. "Does Socioeconomic Inequality Explain Ethnic Differences in Nicotine Dependence? Evidence from a New Zealand Birth Cohort". Australian & New Zealand Journal of Psychiatry 44, nr 4 (kwiecień 2010): 378–83. http://dx.doi.org/10.3109/00048670903489908.
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Objective: The present study examined the role of socioeconomic status and cultural identity in the association between ethnicity and nicotine dependence, in a birth cohort of >1000 methods young people studied to age 30. Methods: Data were gathered on ethnicity, cultural identification, nicotine dependence, and socioeconomic factors, as part of a longitudinal study of a New Zealand birth cohort (the Christchurch Health and Development Study). Results: Those reporting Māori identity had rates of nicotine dependence that were significantly higher (p < 0.05) than rates for non-Māori. Control for socioeconomic factors reduced the associations between ethnic identity and nicotine dependence to statistical non-significance. In addition, there was no evidence of a statistically significant association between Māori cultural identity and nicotine dependence, nor was there evidence of gender differences in the association between ethnic identity and nicotine dependence, after controlling for socioeconomic factors. Conclusions: The higher rates of nicotine dependence observed among Māori appear to be attributable to differences in socioeconomic status. Efforts to improve the socioeconomic standing of Māori should therefore help to reduce rates of nicotine dependence in this population.
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Armstrong, M. Jocelyn. "MAORI IDENTITY IN THE SOUTH ISLAND OF NEW ZEALAND: ETHNIC IDENTITY DEVELOPMENT IN A MIGRATION CONTEXT". Oceania 57, nr 3 (marzec 1987): 195–216. http://dx.doi.org/10.1002/j.1834-4461.1987.tb02213.x.
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Chan, Angel, i Paul Spoonley. "The politics and construction of identity and childhood: Chinese immigrant families in New Zealand". Global Studies of Childhood 7, nr 1 (1.02.2017): 17–28. http://dx.doi.org/10.1177/2043610617694730.
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Diverse immigrants have significantly transformed the ethnic make-up of New Zealand, and they have brought with them diverse identities to this country. Findings from a doctoral research project which involved exploring Chinese immigrant parents’ identity choices for themselves and their children highlight the complex politics of identity. Within the field of education, children’s acquisition of a positive identity is closely related to valued self-worth, and a sense of shared identity is further believed to promote beneficial relationships, sense of belonging and social cohesion. Identity theories, nonetheless, argue that contemporary individual identities are fluid and hybrid, and an over-emphasis on collective identity creates boundaries, exclusion and tension. This article applies some of these theoretical frames to critically examine the identity choices of Chinese immigrant parent participants and argues for the need to re-examine the notion of identity. The implications of these identity choices on their children’s childhood and social and education practices are also analysed.
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Paringatai, Karyn. "Māori identity development outside of tribal environments". Aotearoa New Zealand Social Work 26, nr 1 (15.05.2016): 47–54. http://dx.doi.org/10.11157/anzswj-vol26iss1id54.
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Ethnic identity is formulated through participation and adherence to a shared belief system, knowledge of ancestry, geographical location and associated historical information. The arrival of Europeans in New Zealand and the subsequent changes that ensued, disrupted Māori epistemological systems. Sustained, prolonged and regular contact with other ethnicities influenced the importance of Māori language and culture to Māori people. This article begins by looking at factors that influence identity development before looking specifically at ethnic identity. It will then discuss these factors in relation to the development of a Māori identity. By drawing on research conducted with first-generation urban Māori born in Southland it will conclude by looking at some of the effects of growing up away from tribal areas on the development of their Māori identity.
22
Ross, Tara. "Talking about identity, community and belonging: The locative practices of Pacific news media in Aotearoa New Zealand". Journal of Alternative & Community Media 2, nr 1 (1.04.2017): 89–100. http://dx.doi.org/10.1386/joacm_00035_1.
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This article argues that New Zealands Pacific news media are key sites where producers negotiate identity, community and belonging through what are described as locative practices. A qualitative analysis of interviews with 23 Pacific media producers and journalists finds that, regardless of their location or size, Pacific news media routinely invoke and perform community and are more like smaller, hyper-local community media in the intimacy of their relationship with their audiences. Producers achieve this by foregrounding their Pacific identities, their connection to community and traditional values of service. Indeed, it is these locative practices, more than others, that underpin the distinctiveness of Pacific and other ethnic media and their enduring relevance to ethnic audiences.
23
McGeorge, Colin. "New Zealand schooling and European ethnic identity in the late nineteenth and early twentieth centuries". Journal of Educational Administration and History 34, nr 1 (styczeń 2002): 23–35. http://dx.doi.org/10.1080/0022062020340102.
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Lysaght, Karen, Bryan Tuck i Vivienne Adair. "Parental Employment Status, Gender, Ethnic Identity and the Employment Commitment of Adolescents in New Zealand". Australian Journal of Career Development 8, nr 2 (lipiec 1999): 26–29. http://dx.doi.org/10.1177/103841629900800206.
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Lian, Kwen Fee. "The sociopolitical process of identity formation in an ethnic community: The Chinese in New Zealand". Ethnic and Racial Studies 11, nr 4 (1.11.1988): 506–32. http://dx.doi.org/10.1080/01419870.1988.9993618.
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Broman, Patrick. "A ‘Usable Past’?: Irish Affiliation in CANZUS Settler States". Genealogy 8, nr 3 (26.06.2024): 79. http://dx.doi.org/10.3390/genealogy8030079.
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In a 2023 article in this journal, Esther and Michael Fitzpatrick wrote that “complicated are those diaspora people who yearn to claim ‘Irishness’ in their places as something distinct from colonial settlers”. An Irish identity seems to offer something unique in these contexts, having been embraced by Joe Biden, for example, as a keystone of his political identity. In this article, I utilise census data from the four primary Anglo-settler polities of Canada, Australia, New Zealand, and the United States to demonstrate the comparatively greater extent that Irish ethnic antecedents are remembered by local-born Whites. While acknowledging that drivers of ethnic affiliation are personal and multifaceted, and not directly discernible from answers on a questionnaire, I consider the nature of Irishness as a political identity in settler-colonial contexts.
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Zubielevitch, Elena, Chris G. Sibley i Danny Osborne. "Chicken or the egg? A cross-lagged panel analysis of group identification and group-based relative deprivation". Group Processes & Intergroup Relations 23, nr 7 (16.10.2019): 1032–48. http://dx.doi.org/10.1177/1368430219878782.
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Group identification and group-based relative deprivation (GRD) are critical predictors of numerous group-oriented attitudes and behaviours. While social-identity-based approaches suggest that salient group identities increase social comparisons, empirical data bearing on the causal direction of the relationship between group identification and GRD are mixed. To resolve this inconsistency, we examined the cross-lagged effects of group identification on GRD—as well as the potential reverse causal pathway—using three annual waves of data from a nationally representative sample of ethnic minorities in New Zealand ( N = 5,115). Although we found evidence of a reciprocal relationship between variables, ethnic group identification had a stronger positive cross-lagged effect on ethnic GRD than vice versa, suggesting that social identity is an important antecedent to invidious group-based comparisons. We discuss the theoretical and practical implications of these findings.
28
Enosa, Rachel, Fa’amatuainu Tino Pereira, Seini Taufa, Gerardine Clifford-Lidstone i Akesa Filimoehala-Burling. "Nga Vaka o Kaiga Tapu". Aotearoa New Zealand Social Work 30, nr 4 (17.06.2019): 13–18. http://dx.doi.org/10.11157/anzswj-vol30iss4id607.
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When broken down by ethnicity, Pacific people are twice as likely to be offenders who have committed a serious crime against a family member; Pacific students are three times as likely as Aotearoa New Zealand European students to report witnessing adults hit children in their homes and five times more likely to die from child abuse or neglect (Pasefika Proud, 2016).Although there is no one single component that can be attributed to family violence, there are three contributing factors that are unique to the experiences of Pacific people inAotearoa New Zealand. These are social and economic inequities, the impact of migration on families, and identity and culture. An underlying concern of identity and culture is the urgent need to understand ethnic-specific perceptions, beliefs and practices with regard to relationships between family members, and the impact of violence on kinship wellbeing.
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Roback, Jennifer. "Plural but Equal: Group Identity and Voluntary Integration". Social Philosophy and Policy 8, nr 2 (1991): 60–80. http://dx.doi.org/10.1017/s0265052500001138.
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During this period, when disciples were growing in number, a grievance arose on the part of those who spoke Greek, against those who spoke the language of the Jews; they complained that their widows were being overlooked in the daily distribution.When Americans think of ethnic conflict, conflict between blacks and whites comes to mind most immediately. Yet ethnic conflict is pervasive around the world. Azerbijanis and Turks in the Soviet Union; Catholics and Protestants in Northern Ireland; Arabs and Jews in the Middle East; Maoris and English settlers in New Zealand; Muslims and Hindus in India and Pakistan; French and English speakers in Quebec; Africans, Afrikaaners, and mixed-race people in South Africa, in addition to the tribal warfare among the Africans themselves: these are just a few of the more obvious conflicts currently in the news. We observe an even more dizzying array of ethnic conflicts if we look back just a few years. Japanese and Koreans; Mongols and Chinese; Serbs and Croats; Christians and Buddhists in Viet Nam: these ancient antagonisms are not immediately in the news, but they could erupt at any time. And the history of the early Christian Church recounted in the Acts of the Apostles reminds us that suspicion among ethnic groups is not a modern phenomenon; rather, it is ancient.The present paper seeks to address the problem of ethnic conflict in modern western democracies. How can our tools and traditions of participatory governments, relatively free markets, and the common law contribute to some resolution of the ancient problems that we find within our midst? In particular, I want to focus here on the question of ethnic integration.
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Perry, Ryan, i Chris G. Sibley. "Social Dominance Orientation". Journal of Individual Differences 32, nr 2 (styczeń 2011): 110–16. http://dx.doi.org/10.1027/1614-0001/a000042.
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There has been considerable debate regarding the extent to which prejudice results from individual differences versus situational factors affecting self-categorization. We provide evidence for a stable baseline level of association between one individual difference index of prejudice proneness, that of social dominance orientation (SDO), and generalized racist attitudes. Consistent with an individual difference perspective, SDO retained a baseline level of association with racism across conditions invoking ethnic versus personal identity (N = 179 European/white undergraduates). Consistent with a self-categorization theory perspective, however, this association was heightened when ethnic (vs. personal) identity was made salient prior to (but not after) the assessment of SDO. Although the salience of different social identities moderated the association between SDO and prejudice, manipulating identity salience did not entirely remove or alter the direction of the effect. This supports our argument that there exists a baseline level or individual difference component of SDO that predicts prejudice and that cannot be accounted for by the manipulation of social identification as an individual versus a member of the ethnic majority in New Zealand.
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Bueltmann, Tanja. "Manly Games, Athletic Sports and the Commodification of Scottish Identity: Caledonian Gatherings in New Zealand to 1915". Scottish Historical Review 89, nr 2 (październik 2010): 224–47. http://dx.doi.org/10.3366/shr.2010.0206.
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This article explores the development of Caledonian Gatherings in New Zealand from their first emergence in the 1860s until 1915. As one of the defining features of Scottish immigrant community life in the Diaspora, the Gatherings are a global phenomenon. In New Zealand, their development is intrinsically bound to that of Scottish associations, with Caledonian Games being, in fact, the crucial motor for the associations’ rise. The assessment of Caledonian Gatherings hence provides the key to understandig the Scots’ associational culture in New Zealand. At the same time, however, the Gatherings were not an exclusive Scottish event, the article documenting their wider community relevance. Outside of the tighter circle of Scots intent on the promotion of Caledonian sports, the Gatherings soon became a favourite holiday pastime throughout New Zealand. From the late 1880s, greater emphasis was placed on the athletic components of the programme. This is suggestive of the the tensions between Scottish traditionalists keen on maintaining the Games’ authentic character, and those seeking to promote them as amateur or professional athletic gatherings. By scrutinising the ways in which ‘Caledonia’ was commodified, and developed as a successful brand, the article explores the Gatherings’ dual purpose. Though born out of an ethnic tradition – hence serving as a site of memory – the article argues that Caledonian Gatherings were a central means for the Scots involved in their organisation to claim respectability in civic life.
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Karapetian, A. R. "The right to education and positive discrimination: a constitutional and legal analysis". Uzhhorod National University Herald. Series: Law 1, nr 79 (9.10.2023): 144–49. http://dx.doi.org/10.24144/2307-3322.2023.79.1.24.
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The article reveals the peculiarities of the constitutional and legal consolidation of positive discrimination in the field of education in foreign countries and in Ukraine. It is established that: 1) positive discrimination in the field of higher education is prohibited in the United Kingdom, Germany, Sweden, and Slovakia; 2) positive discrimination based on race in university admissions is prohibited in the USA; 3) positive discrimination is allowed and applied: in Canada to representatives of the indigenous population (indigenous peoples) when entering a university and when receiving special scholarships; in Bulgaria - only for one ethnic community - Gypsies when entering a university, in Hungary - for socially disadvantaged citizens and the ethnic community of Gypsies when entering a university, in Macedonia - for national minorities when entering a university; in Finland for applicants who speak Swedish when entering certain educational programs; in China - to representatives of ethnic minorities, in India - to representatives of classes and castes that, according to the Constitution of India, are disadvantaged; in New Zealand - to representatives of the indigenous Maori people and other Polynesians when entering higher education institutions and providing scholarships, in Sri Lanka - to applicants from areas with poor access to education, in Brazil - to representatives of racial and ethnic communities, people with low incomes and disabled people; 4) in Japan, in accordance with national legislation, it is forbidden to apply positive discrimination on the basis of gender, ethnicity, social origin (but not citizenship) when entering a university, but in practice there is a policy of granting preferential treatment when entering a university to representatives of the Burakumin national minority; 5) The French Constitution of 1958 prohibits discrimination on the basis of race, religion or sex, French legislation that develops provisions of the French Constitution prohibits direct and indirect discrimination in education based on race or ethnic origin, but allows positive discrimination in education that is based on signs of «belonging to a certain district of the city».
In Ukraine, positive discrimination in the field of education when entering universities and receiving scholarships for representatives of indigenous peoples of Ukraine is not provided for by national legislation.
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Karapetian, A. "The right to education and positive discrimination: a constitutional and legal analysis". Uzhhorod National University Herald. Series: Law 2, nr 79 (25.10.2023): 420–26. http://dx.doi.org/10.24144/2307-3322.2023.79.2.66.
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The article reveals the peculiarities of the constitutional and legal consolidation of positive discrimination in the field of education in foreign countries and in Ukraine. It is established that: 1) positive discrimination in the field of higher education is prohibited in the United Kingdom, Germany, Sweden, and Slovakia; 2) positive discrimination based on race in university admissions is prohibited in the USA; 3) positive discrimination is allowed and applied: in Canada to representatives of the indigenous population (indigenous peoples) when entering a university and when receiving special scholarships; in Bulgaria – only for one ethnic community – Gypsies when entering a university, in Hungary – for socially disadvantaged citizens and the ethnic community of Gypsies when entering a university, in Macedonia – for national minorities when entering a university; in Finland for applicants who speak Swedish when entering certain educational programs; in China – to representatives of ethnic minorities, in India – to representatives of classes and castes that, according to the Constitution of India, are disadvantaged; in New Zealand – to representatives of the indigenous Maori people and other Polynesians when entering higher education institutions and providing scholarships, in Sri Lanka – to applicants from areas with poor access to education, in Brazil – to representatives of racial and ethnic communities, people with low incomes and disabled people; 4) in Japan, in accordance with national legislation, it is forbidden to apply positive discrimination on the basis of gender, ethnicity, social origin (but not citizenship) when entering a university, but in practice there is a policy of granting preferential treatment when entering a university to representatives of the Burakumin national minority; 5) The French Constitution of 1958 prohibits discrimination on the basis of race, religion or sex, French legislation that develops provisions of the French Constitution prohibits direct and indirect discrimination in education based on race or ethnic origin, but allows positive discrimination in education that is based on signs of «belonging to a certain district of the city».
In Ukraine, positive discrimination in the field of education when entering universities and receiving scholarships for representatives of indigenous peoples of Ukraine is not provided for by national legislation.
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Dubrovin, V. J., i Y. N. Solovarovа. "PROBLEMATIZATION OF ETHNIC CONTEXT AND SOCIO-POLITICAL CASES OF MULTICULTURALISM". KAZAN SOCIALLY-HUMANITARIAN BULLETIN 11, nr 3 (czerwiec 2020): 9–15. http://dx.doi.org/10.24153/2079-5912-2020-11-3-9-15.
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The article discusses the problems that have arisen during the implementation of the policy of multiculturalism in countries with a multinational population of Europe, North America, Australia and New Zealand. In these states, there are successful cases of interaction between state institutions and ethnic minorities. The ethnopolitics of such multinational states is aimed at expanding the rights of ethnic minorities and their inclusion in the political process. Such a policy is based on the concept of multiculturalism and assumes the equality of ethnic minorities in the cultural environment of the dominant ethnic majority, realizes the idea of equality of people in all socio-political spheres. Multiculturalism is becoming the basis of public policy, as it integrates, adapts the minority and majority in a single community, while emphasizing and preserving ethnic, linguistic and religious identity. In the course of the multiculturalism policy, the prerequisites for the formation of the legal field of its development are created. The authors identify four key socio-political cases of multiculturalism: Canada, Australia, New Zealand and the countries of the Scandinavian Peninsula, which reflect the current results of multiculturalism policy. The article notes the fact that in relation to "indigenous peoples" the multiculturalism policy of these countries consolidates the official status of the ethnic minority and the language of indigenous peoples within the framework of the main state legislative acts. In the policy of multiculturalism, in the vast majority of countries represented in cases, the ethnic minority is given not only national-territorial, cultural autonomy, but also the opportunity to form ethnic representations included in state representative bodies of power. It is suggested that for multinational Russia, the model of multicultural development is the most appropriate.
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Vine, Bernadette, i Janet Holmes. "Doing leadership in style: Pragmatic markers in New Zealand workplace interaction". Intercultural Pragmatics 20, nr 1 (15.02.2023): 1–27. http://dx.doi.org/10.1515/ip-2023-0001.
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Abstract The Wellington Language in the Workplace Project (LWP) team has devoted considerable attention over the last few decades to researching workplace communication. We have focused especially on the insights that discourse analysis can provide regarding similarities and differences between the two major ethnic groups in New Zealand in “ways of doing things at work”. In this paper, we draw on both quantitative and qualitative analyses of interaction in Māori and Pākehā workplaces to demonstrate how these complementary approaches contribute to understanding different styles of leadership. Using Holmes’ concept of the culture order and Connell’s concept of the gender order, we analyze the distribution and use of two specific pragmatic markers, eh and you know. Eh is a distinctively New Zealand pragmatic marker while you know has been well-researched in English-speaking communities, providing rich contextual information on its functions. We examine the frequency of occurrence of each marker in both large formal meetings and smaller one-to-one interactions. We then analyze in more detail how these pragmatic markers contribute to one Māori male leader’s effective construction of a progressive, hybridized leadership identity, whilst also demonstrating the familiar double bind facing successful women leaders.
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Pohio, Lesley Margaret. "Landscapes of Identity: Young children and the visual arts | Paysages identitaires : jeunes enfants et arts visuels". Canadian Review of Art Education / Revue canadienne d’éducation artistique 44, nr 1 (12.12.2017): 4–19. http://dx.doi.org/10.26443/crae.v44i1.41.
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Abstract: This research investigated how early childhood teachers responded to young children’s cultural and ethnic diversity through the visual arts. The visual arts are a critical means through which children’s cultural ways of knowing can be communicated and made visible. This was a key discovery from a research project underpinned by the New Zealand early childhood curriculum, Te Whāriki, which cites cultural diversity as a central principle, and motivated by statistics in the 2013 New Zealand Census that showed a strong demographic contrast between the ethnicities of the youthful and adult populations. The research findings presented the teacher participants’ understandings of culture and ethnicity and their interpretation of the multi-faceted and complex ways children’s visual artwork expresses children’s cultural and ethnic identities. Fragments of the artworks were interwoven within a tapestry to visualise these complex and multi-faceted findings.Keywords: Early Childhood Education; Visual Arts; Cultural and Ethnic diversity Résumé : Cette recherche tente d’identifier de quelle façon les éducateurs de la petite enfance réagissent face à la diversité culturelle et ethnique des enfants par le biais des arts visuels. Les arts visuels sont un medium essentiel pour transmettre et rendre tangibles les voies culturelles du savoir chez les enfants. Il s’agit d’une découverte importante faite dans le cadre d’un projet de recherche soutenu par le programme d’étude TeWhāriki de la petite enfance en Nouvelle-Zélande, qui fait de la diversité culturelle un principe fondamental, sur la base de statistiques issues du Recensement néozélandais de 2013 qui met en évidence un contraste démographique important entre les populations de jeunes enfants et d’adultes. Les résultats de cette recherche illustrent les perceptions culturelles et ethniques des enseignants participants et leur interprétation des voies complexes et à multiples facettes utilisées par les jeunes enfants pour exprimer leur identité culturelle et ethnique à travers leurs œuvres artistiques. Des fragments de ces œuvres ont été regroupés dans une tapisserie pour mieux illustrer ces résultats complexes et à multiples facettes (Figure 1).Mots-clés : éducation de la petite enfance ; arts visuels ; diversité ethnique
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Lee, Sara, i Maria Dacre. "Young Asian students holding on to their culture: Their messages for teachers". Set: Research Information for Teachers, nr 3 (16.12.2022): 22–27. http://dx.doi.org/10.18296/set.1515.
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Aotearoa New Zealand is home to diverse ethnic groups. Discussions with students about their own cultural identity are important to recognise and include our diverse student communities within schools. For adolescents, developing their identity, inclusive of their culture, is fundamental at a time when these young people are striving to figure out who they are. When students feel that schools recognise and welcome their culture and identity, they are more likely to engage their whole selves in academic tasks. This article reports on a small qualitative research study involving 10 Asian secondary school students. The findings demonstrate students’ valuing access to cultural activities, highlighting the critical influence of language, food, cultural ornaments, and upholding the familiar traditions of their culture; all of which contribute positively to students’ cultural identity and wellbeing. The article outlines suggestions for practical application of their views for teachers and school communities are included.
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Todd, Maya Rani Louise Chandra, Stephen Sikaveke Kodovaru, Georgia Antoniou i Peter J. Cundy. "Clubfoot deformity in the Solomon Islands: Melanesian versus Polynesian ethnicity, a retrospective cohort study". Journal of Children's Orthopaedics 14, nr 4 (1.08.2020): 281–85. http://dx.doi.org/10.1302/1863-2548.14.190172.
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Purpose Congenital talipes equinovarus (CTEV) has a high incidence in the South Pacific, with New Zealand Maori and Polynesian rates of up to seven per 1000 live births, at least five times higher than the Caucasian population. A genetic component is suggested to explain this, however, there is little information regarding the difference of incidence between Polynesian and Melanesian ethnicity in the South Pacific. Our aim was to investigate the effects of ethnicity on the incidence of CTEV in the Solomon Islands, specifically comparing Melanesian and Polynesian ethnicity. Methods Between 2011 and 2017, data was collected in the Solomon Islands from over 40 clinics upon introduction of the Ponseti programme for treatment of CTEV. Records were kept using the validated Global Clubfoot Initiative data form. Ethnicity was documented, including family history. Results In total, 138 children presented during this period, with 215 affected feet reviewed and treated. In all, 74% of children had solely Melanesian parents and 6% Polynesian. Using the general population ethnic breakdown of 95.3% Melanesian and 3.1% Polynesian, the odds of CTEV in children of Melanesian parents were 0.41 times lower compared with the odds in children of Polynesian parents. Conclusion The results indicate that in the Solomon Islands, CTEV in Melanesian children was less than half as likely to occur in Polynesian children. Our findings also support the theories of minimal Polynesian genetic material persisting in the Solomon Islands and a different genetic risk of CTEV between Polynesians and Melanesians. Level of Evidence III
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Maydell, Elena. "“And in Israel we became Russians straight away”". Narrative Inquiry 30, nr 2 (19.05.2020): 404–26. http://dx.doi.org/10.1075/ni.19011.may.
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Abstract Social constructionism suggests that identities are created through interactions with others, as well as the wider socio-cultural environment. This research employs constructionist narrative analysis for a case study of a Russian-Jewish woman who emigrated from Russia to Israel and then to New Zealand. Lara’s first two societies of settlement, Russia and Israel, seem pre-occupied with the ethnic demarcation of their members, which contradicts to how she feels “deep inside”. Ascribed an inferior identity in both, Lara provides rich explanations for her husband’s remark that in Russia they were “bloody Jews” and in Israel they became “bloody Russians”. While making sense of her life experiences, she articulates the complex process of changes and assigns positive meanings to her identity using available cultural resources. Her fascinating narrative provides a unique in-depth account, allowing for a better understanding of the interplay between such notions as identity, agency, and community across different cultural environments.
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Crothers, Charles. "Mana Tangatarua: Mixed heritages, ethnic identity and biculturalism in Aotearoa/New Zealand, by Zarine L. Rocha and Melinda Webber (eds.)". Asian Journal of Social Science 47, nr 1 (12.03.2019): 144–47. http://dx.doi.org/10.1163/15685314-04701008.
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Garner, Stephen. "Morningside for Life!: Contextual Theology Meets Animated Television in bro'Town". Studies in World Christianity 17, nr 2 (sierpień 2011): 156–74. http://dx.doi.org/10.3366/swc.2011.0018.
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For five years the television show bro'Town represented a novel and somewhat controversial approach to telling stories about New Zealand society in mainstream media. The particular characters and setting connected to Pacific Island and urban Maori immigrant communities, but the stories being told were broader than that and resonated with the wider New Zealand public. One unique characteristic of the show was the way in which it mediated religion both sympathetically and critically to this wider audience. In doing so the show functioned as a site of theological reflection and a vehicle for the doing of contextual theology. Through the way in which religion was mediated in the show, issues related to personal, ethnic, religious, family and community identity are explored, drawing upon the negotiation of the three-way relationship between God, land and people running through Māori and Pacific Island cultures. The end result of this negotiation is a narrative that is simultaneously respectful and irreverent, promoting the need to find friends, love, respect and home in an often complicated and conflicted world.
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Semp, David. "Mismatching in mental health: Identity politics, heteronormativity and public mental health services". Lesbian & Gay Psychology Review 5, nr 3 (listopad 2004): 95–102. http://dx.doi.org/10.53841/bpslg.2004.5.3.95.
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AbstractIdentity politics – drawing upon discourses of ‘equal rights’ – has achieved much for queer1 people in Western countries. Despite these achievements, international research indicates considerably higher prevalence of suicide and other mental health problems for men who have sex with men (msm)2. This raises a question about the effectiveness of identity politics in the mental health arena. What does it have to offer msm who are clients of public mental health services (pmhs) and what/who does it silence? The ethnic model of identity politics emphasises similarity within identity categories. This engenders the idea that queer staff can be ‘matched’ with and use their similar experience born out of identity to help msm clients in pmhs. In this paper, I use data from interviews with queer staff and msm clients of pmhs in Aotearoa/New Zealand to argue that these two groups of queer people are offered different subject positions by dominant and marginalised discourses of homosexuality and mental health. I suggest that understanding this multiplicity of identities and power relations within a heteronormative context is important in considering both the potentials and limitations of identity politics for envisioning and enacting liberatory change in pmhs for msm.
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O’Donoghue, Kieran B. "The supervision of registered social workers in Aotearoa New Zealand: A national survey". Aotearoa New Zealand Social Work 31, nr 3 (30.09.2019): 58–77. http://dx.doi.org/10.11157/anzswj-vol31iss3id648.
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INTRODUCTION: Registered social workers in Aotearoa New Zealand are expected to participate in supervision in accordance with the Social Workers Registration Board’s policies. This article reports baseline findings on the supervision of registered social workers, comparing their supervision with the Board’s policy and guidelines.METHODS: A postal survey of 278 registered social workers was conducted to establish a baseline regarding their supervision. IBM SPSS 24 was used to analyse the data. Descriptive analysis, one-way ANOVA and post hoc tests were applied to explore variances in means for the independent variables of registration type, gender, age, ethnic identity, sexual orientation, recognised qualifications, and experience as social worker across 11 scales concerning the respondents’ supervision.FINDINGS: The findings report demographic information about the supervisees as well as a description of the supervision they participated in. This includes detail about various aspects of supervision, including forms, overall emphasis, logistics, types of contact, climate, methods and processes, experiences of their supervisor’s approaches and models, session processes and content and their overall satisfaction and evaluation.CONCLUSIONS: While most registered social workers’ supervision is in accordance with the Board’s expectations and Code of Conduct, further work is needed to ensure all registered social workers participate in appropriate supervision that meets these expectations. Concerns are raised about the cultural responsiveness of supervision in relation to supervisees and clients. Suggestions are made concerning further research in relation to the influence of gender, culture, sexual orientation, experience, qualifications, and registration status within supervision.
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Bryers-Brown, Tarapuhi, i Catherine Trundle. "Indigenizing military citizenship: remaking state responsibility and care towards Māori veterans’ health through the Treaty of Waitangi". AlterNative: An International Journal of Indigenous Peoples 13, nr 1 (marzec 2017): 43–50. http://dx.doi.org/10.1177/1177180117695410.
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How does militarism reshape indigenous peoples’ relationships with settler states? In this article, we explore how military service both opens up and forecloses avenues for indigenous groups to claim new modes of responsibility, care and relationality from the state. Through a discussion of New Zealand Māori nuclear test veterans’ recent legal claims through the Waitangi Tribunal, we detail the range of ways that Māori veterans utilize and rework ethnic identity categories to encompass wider notions of citizenship, care and responsibility, and challenge neoliberal models of reparations. Claimants argue that their ongoing wellbeing sits at the centre of their partnership with the state, revealing how uneasily the Māori military body fits within mainstream logics of Treaty claim-making. Seeking healthcare and wellbeing here does not demand greater autonomy or independence, but requires ongoing interdependence, practices of care and attention to ongoing intergenerational obligations that, like radiation harm, have no clear endpoints.
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Hamley, Logan, Carla A. Houkamau, Danny Osborne, Fiona Kate Barlow i Chris G. Sibley. "Ingroup Love or Outgroup Hate (or Both)? Mapping Distinct Bias Profiles in the Population". Personality and Social Psychology Bulletin 46, nr 2 (16.05.2019): 171–88. http://dx.doi.org/10.1177/0146167219845919.
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Researchers have long argued that ingroup favoritism and outgroup derogation are separable phenomena that occur in different, meaningful combinations. Statistical methods for testing this thesis, however, have been underutilized. We address this oversight by using latent profile analysis (LPA) to investigate distinct profiles of group bias derived from ingroup and outgroup warmth ratings. Using a national probability sample of Māori (the indigenous people of New Zealand; N = 2,289) and Europeans ( N = 13,647), we identify a distinct profile reflecting ingroup favoritism/outgroup derogation (Type III in Brewer’s typology of ingroup bias) in both groups (6.7% of Māori, 10.3% of Europeans). The factors associated with this type, however, differed between groups. Whereas ethnic identity centrality predicted membership for Type III for Māori, social dominance orientation predicted this type for Europeans. Thus, although both groups may express the same kind of bias pattern, the motivation underlying this bias varies by status.
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Mannion, Patrick. "Towards a ‘world-wide empire of the Gael’: nationalism, identity, and the Hibernian Australasian Catholic Benefit Society, 1912–22". Irish Historical Studies 46, nr 169 (maj 2022): 52–76. http://dx.doi.org/10.1017/ihs.2022.3.
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AbstractIn the early twentieth century, Irish ethnic, benevolent and mutual benefit associations around the world became part of the transnational fight for Irish freedom, utilising large, widespread memberships to raise funds and lobby for Irish independence. In Australia and New Zealand the largest such group was the Hibernian Australasian Catholic Benefit Society (H.A.C.B.S.), which boasted some 41,000 members spread across almost 600 branches in 1920. The society's engagement with the home rule movement and the subsequent Irish Revolution provides a fascinating example of how the expansive spatial and intergenerational networks of Irish-Catholic benevolent associations were mobilised in full support of Irish self-determination, particularly after 1919. Members of the H.A.C.B.S. in Australia had to negotiate complex and sometimes competing identities and loyalties: to Ireland, Australia and the British Empire, and the evolution of these tensions reflects the variety and complexity of global Irish nationalism. Reflecting patterns observed elsewhere, within a context of increasing sectarian tensions, labour militancy and broad Catholic disillusionment with their political and economic place in Australasian society, the H.A.C.B.S. moved from devout imperial loyalty in 1916 to total support for a fully independent Irish republic by 1922.
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Park, Lynne Soon-Chean, Rebekah Jaung, Joohyun Justine Park i Changzoo Song. "Asian communities’ well-being in Aotearoa during Covid-19". Aotearoa New Zealand Social Work 35, nr 1 (26.04.2023): 95–112. http://dx.doi.org/10.11157/anzswj-vol35iss1id1027.
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INTRODUCTION: Anti-Asian racism was a feature of the social response to the Covid-19 pandemic, and its impact on the well-being of Asian communities warrants closer examination. The current study aimed to gauge whether the sense of belonging mitigated the adverse effects of racism on life satisfaction for self-identified Asian New Zealanders. METHODS: This analysis included 1341 responses to a cross-sectional online survey conducted in 2021. Descriptive analyses outline how components of a sense of belonging were distributed among participants and those who experienced racism during the Covid-19 pandemic. We used linear regression to examine the role of a sense of belonging as a potential pathway variable in the association between experiencing racism and life satisfaction. FINDINGS: In this survey, four out of 10 participants reported experiencing racism in the first 18 months of the pandemic. Participants’ life satisfaction decreased slightly since January 2020 (p<0.001). Experiencing racism was associated with decreased life satisfaction. All the components of sense of belonging reduced the magnitude of this negative association between racism experience and life satisfaction, in particular, expressing one’s own ethnic identity and belonging in Aotearoa. CONCLUSIONS: Given that anti-Asian racism is currently a feature of life and a significant stressor during the pandemic, this study provides empirical evidence of the protective role of a sense of belonging against anti-Asian racism. This study focused on Asian members in Aotearoa New Zealand, but its practical implications have the potential to support other minoritised ethnic communities who also experience racism during the pandemic and beyond.
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O’Donoghue, Kieran B. "Registered social workers who are supervisors: A national survey". Aotearoa New Zealand Social Work 31, nr 3 (30.09.2019): 97–115. http://dx.doi.org/10.11157/anzswj-vol31iss3id651.
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INTRODUCTION: Aotearoa New Zealand registered social workers who supervise are expected to provide supervision in accordance with the Social Workers Registration Board standards. This article aims to establish baseline about supervisors and their supervision.METHODS: A national postal survey of 278 registered social workers supervision gathered data about the background, experiences and views of 138 supervisors. The quantitative data were analysed using IBM SPSS 24. One-way ANOVA and post hoc tests were applied to explore variances in means for the independent variables of type of registration, area of practice, gender, age, ethnic identity, sexual orientation, recognised qualifications, experience as social worker, experience as a supervisor, and supervisory training and education across six scales concerned with the respondents’ provision of supervision.FINDINGS: The findings provide baseline demographic information about the supervisors, as well as descriptions of their supervisory practice. This includes information regarding the forms, logistics, types of contact, the approaches and models used, session processes and their overall satisfaction and evaluation of the supervision they provide.CONCLUSIONS: The article concludes that most supervisors provided supervision that is typical of individual, clinical or professional supervision and was aligned with professional standards. Questions were raised concerning the predominance of non-Māori supervisors and the cultural relevancy, safety and responsiveness of supervisors to Māori. Suggestions are made regarding the development of the supervisory workforce. Areas for further research are identified regarding the differences in supervisory practice related to fields of practice, ethnicity, experience, qualifications and training.
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Sharma, Ratenesh Anand, i Laurence Murphy. "The housing experiences of Fijian migrants in Auckland". International Journal of Housing Markets and Analysis 8, nr 3 (3.08.2015): 396–411. http://dx.doi.org/10.1108/ijhma-11-2014-0046.
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Purpose – This paper aims to examine the housing experiences of Fijian migrants in Auckland, New Zealand, in response to recent calls for greater attention to be given to the housing experiences of a wider range of migrant groups. The paper seeks to extend the understanding of the housing experiences of a migrant group that have the economic and social resources that are likely to see them achieve housing outcomes beyond the usual “niche” and limited segments of the housing market usually available to migrants. Design/methodology/approach – This paper used a questionnaire survey designed to uncover the housing experiences and levels of satisfaction of Fijian migrants living in Auckland. Developing on the works of literature that have addressed ethnic residential segregation and migrant housing outcomes, this paper addresses the housing experiences of a well-established migrant community that possesses significant human capital (skills, education, English language proficiency) but occupies a hybrid cultural identity. Findings – The majority of the 84 respondents had attained homeownership. Homeownership was prized for conveying a sense of “independence” and was aligned with notions of Fijian Indian culture. Both homeowners and renters expressed high levels of satisfaction with the locational attributes of their homes. While the majority of renters aspired to homeownership, a lack of affordable housing was noted. Homeowners recognised that they had benefitted from accessing homeownership when house prices were more affordable and believed that current and future migrants would struggle to buy a house in the Auckland housing market. Research limitations/implications – In the absence of a sampling frame, this research employed a purposive sampling technique that distributed questionnaires among Fijian migrant community groups and ethnic businesses. As the first study of its kind into the housing experiences of Fijian migrants in Auckland, the sample size (84 respondents) and geographical distribution of respondents was deemed sufficient to offer insights into the community’s housing experiences. The findings of this research could be used to develop a larger-scale analysis of the housing experiences of Fijian migrants in Auckland. Originality/value – While considerable attention has been given to documenting the locational distribution of migrants in Auckland, this is the first study to examine the housing experiences of Fijian migrants. The paper adds to the understandings of the variety of migrant housing outcomes by focussing on the experiences of a well-established migrant group that possesses significant human capital and occupies a distinct ethnic position within Pacific migration flows.
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Collins, Hēni. "The Meeting of Two Tides". Ata: Journal of Psychotherapy Aotearoa New Zealand 16, nr 2 (17.12.2012): 217–28. http://dx.doi.org/10.9791/ajpanz.2012.20.
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Consistent with the theme of this year’s conference, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, this article includes a personal narrative about taking moko kauae, and some of the cross-cultural tensions associated with that decision within our whānau/family. It also describes my thesis Te Pūtahitanga o Ngā Tai e Rua (The Meeting of Two Tides) (Collins, 2004). The thesis aimed to provide new insights and understandings about the challenges, vulnerabilities and strengths associated with being of mixed Māori and Pākehā heritage in Aotearoa New Zealand. It was based on the life narratives of eleven men and women of dual Māori–Pākehā heritage and looked at change over time, particularly the process of seeking and developing cultural and ethnic identity strength as Māori. It acknowledged ongoing stresses and tensions; coping strategies; and described two cases in which coping strategies were overwhelmed and breakdown occurred. It considered whether a dual Māori–Pākehā ethnicity can be maintained and stabilised over time in the light of inequities and racism in society. Most participants in the thesis were high achievers in terms of education, career success and acculturation and socialisation as Māori. These factors perhaps facilitated the level of self-validation required to tolerate the stress of maintaining a dual identity position for some. The Māori cultural and political renaissance has involved defining Māori in terms of difference from Pākehā/Europeans, but this thesis explored the overlap — genetic, cultural, and social — between the two ethnic groups and provided new insights into diversity within the Māori ethnic group.
Waitara
Ōrite ki te kaupapa o tē hui o tēnei tau, “Tōna Kanohi, Kauae Moko: The Face that Turns Towards her Ancient Self”, kei roto i tēnei tuhinga he kōrero whaiaro e pā ana ki te tāmoko kauae, me ētahi o ngā maniore ahurea-whakawhitinga uru mai ki tērā whakaritenga i roto i tō mātou whānau. Ka whakaahuahia anō taku tuhinga roa ‘Te Pūtahitanga o Ngā Tai e Rua (Collins, 2004). Ko te whāinga a te tuhinga he whakarato tirohanga mātatau hou e pā ana ki ngā wero, hauaitu me ngā awe piri ki te hunga whai totorua- Māori-Pākehā i Aotearoa Niu Tīreni. I pūpū ake mai i ngā kōrero koiora ā ngā tāngata tokongahuru mā tahi heke mai i te toto Māori-Pākehā, ā, ka titiro ki ngā nekenekehanga haere o te wā, whaitika tonu I te huarahi kimihanga ā, whanaketanga o te awe ahurea, awe ahurea tuakiri Māori. E whakaaea ana e haere tonu ana ngā kōhikuhiku, ngā maniore; ngā whakahaere rautaki; ā, ka whakaatuhia ngā tauria e rua i te āpuruahangatia ngā whakahaereng rautaki, ā, ka puta te mānukanuka. I whakaarohia mēnā ka taea te pupuri te whakakōhatu i te ahurea Māori-Pākehā huri noa te wā, inā rā i te āhua o ngā rerekētanga me te aukati iwi i rō porihanga. Ko te nuinga o ngā kaituku kōrero o te tuhinga nei, he ihupuku teitei i roto i te mātauranga, te mahi, te tuakiritanga me te hāpori i roto i tōna Māoritanga. Nā ēnei whiwhinga pea i āwhinahia ai te pae o tōna whaitake-whaiaro i taea ai te hiki i te kōhukihukinga o te mau ki o rātou tuakiri rua. I te whakaaranga rangatiranga ahurea, tōrangapū Māori te whakaurunga mai o te rangatiratanga o te Māori rerekē anō ana i te iwi Pākehā/Kiritea, engari ko tā tēnei tuhinga he rangahau i te tautoro — ira, ahurea, hāpori — i waenganui i ngā rōpū tuakiri e rua, ka whakauru tirohanga hou ki te kanorautanga kai roto i te rōpū tuakiri Māori.