Siga este link para ver outros tipos de publicações sobre o tema: Maori culture.
Teses / dissertações sobre o tema "Maori culture"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores trabalhos (teses / dissertações) para estudos sobre o assunto "Maori culture".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja as teses / dissertações das mais diversas áreas científicas e compile uma bibliografia correta.
1
Gerwig, Rachel. "The Power of Music in the Maori Welcoming Ceremony". Digital Commons @ Butler University, 2015. http://digitalcommons.butler.edu/grtheses/266.
Texto completo da fonteResumo:
Scholars do not deny that the piiwhiri involves musical movements, but few sources adequately emphasize how intimately the piiwhiri and music are intertwined. Instead of defending a position that has not been directly challenged, but rather skimmed over, this thesis aims to define the what, how, and why questions surrounding the inseparable relationship between music and the powhiri. The goals are to pinpoint the role music plays in the Maori powhiri ceremony and to recognize that the ceremony itself would lose its effectiveness without the use of Maori music
2
Bellett, Donella Frances, e n/a. "Contradictions in culture : 8 case studies of Maori identity". University of Otago. Department of Anthropology, 1996. http://adt.otago.ac.nz./public/adt-NZDU20070531.122612.
Texto completo da fonteResumo:
This thesis investigates the phenomenon known as a Maori ethnic identity. The topic is investigated using personal interviews and the findings are reported by way of personal narrative. Eight informants were interviewed. All presently identify as Maori and have arrived at this point following a diverse range of experiences. The thesis documents these experiences and those things that are important to them on a personal level. As such, this thesis investigates the topic of Maori ethnicity as it pertains to a group of individuals, not to Maoridom as a whole.
It was found that no single paradigm could be applied to my informant�s conception of identity. Each constructed their identity in a unique way. Integral to all identities, however, was the use of both cultural and biological factors. In constructing and maintaining their identities as Maori my informants looked firstly to the presence of ancestry and, following from this cultural practices were employed. The use of ancestry as a basis of identity, and the causal attributes associated with it (such as natural leanings towards the use of Maori language), represent essentialist tendencies on the part of many of my informants. Also of great interest was the perception, by many of my informants, that cultural traits were innate. This is described as a Lamarckian way of viewing ethnicity.
3
Carr, Anna M., e acarr@business otago ac nz. "Interpreting culture: visitors' experiences of cultural landscape in New Zealand". University of Otago. Department of Tourism, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070501.150326.
Texto completo da fonteResumo:
This thesis examines visitors' awareness and experiences of cultural values for natural areas of importance to Maori. The South Island/Te Wai Pounamu contains natural landscapes with scenic and recreational values that attract large numbers of domestic and international visitors. Many of these areas have a cultural significance for members of the South Island's Ngai Tahu iwi and hapu groups. The Ngai Tahu Claims Settlement Act 1998 legally recognised the traditional relationships between the iwi and the natural world, whilst other Acts of Parliament provide direction to government agencies for encouraging iwi involvement in the management of natural resources. Measures include increased participation in the management of national parks through iwi representation on regional conservation boards, the New Zealand Conservation Authority, and the inclusion of Ngai Tahu values within subsequent national park management plans.
National park interpretation may influence visitors' awareness of cultural values for natural areas as visitors encounter information panels, displays, publications such as visitor guides or brochures, experience guided tours and/or audiovisual shows and view other interpretive medium. The researcher investigated visitors' awareness of Maori values for landscape at three South Island case study sites: Aoraki/Mount Cook National Park, Fiordland National Park, and Lake Pukaki. An understanding of the Ngai Tahu values for these areas was achieved through site visits, a literature review and informal interviews to enable comparisons of the management history of interpretation at the case study sites. Visitors' experiences at each site were explored with interviews, participant observations and a survey that provided qualitative and quantitative data. The survey was administered between January and April 2000 to 716 visitors, yielding 472 valid returns (65.9%).
A comprehensive profile of visitors' demographics, social and environmental values was developed from the survey data. Visitors were well educated with 70% having a tertiary education and the majority of visitors were employed in professional occupations. When asked about their previous experiences of other cultures, many visitors reported prior encounters with Australian Aborigine and Native Americans. Visitors considered Rotorua and the Bay of Islands as the locations most closely associated with Maori whereas the study sites were not regarded as significant to Maori, despite the presence of on-site interpretation conveying Maori values for each area. Maori culture was not an important travel motivation for most visitors to these areas and the research revealed diverse reactions from the survey respondents towards cultural interpretive material. Despite this a small percentage of visitors (14%), of domestic and international origins, had an extremely strong interest in future opportunities to experience cultural interpretation of the landscape, particularly in material that tended towards the narrative, for example mythology and legends.
It was concluded that a niche demand for Maori perspectives of natural areas could be further met with increased resources for interpretation at visitor centres. It was also proposed that such interpretation could attract a Maori audience, increasing Maori visitation to national parks. The participation of Maori and other host community members in the development and delivery of cultural landscape interpretation would provide broad perspectives and unique educational opportunities for the visiting public. At the case study areas, and throughout New Zealand, the cultural landscapes encountered by visitors had complex and diverse meanings to a wide range of peoples, depending on individual circumstances. Similarly, the diversity of visitors requires the development of interpretation which responds to visitor demand as well as management needs, the multitude of meanings for the landscape being but one of many possible themes.
4
Simon, Judith A. "The place of schooling in Maori-Pakeha relations". Thesis, University of Auckland, 1990. http://hdl.handle.net/2292/2328.
Texto completo da fonteResumo:
Recognizing the continual restructuring of Pakeha-Maori relations as dominance and subordination, this thesis sets out to gain an understanding, through a critique of ideology, of the place of schooling in the securing and maintenance of those relations. Theoretically, it draws mainly upon the concept of ideology as interpreted by Jorge Larrain but also upon Gramsci's concept of hegemony, the notion of social amnesia as presented by Jacoby and the concept of resistance as developed by Giroux. It also examines the historical development of the concepts of 'race' and 'culture' which are employed ideologically to rationalize educational policies concerning the Maori. Tracing the progression of policies and practices in Maori education from the 1830s to the present day, the research shows the schooling of the Maori to have contributed significantly to the securing of Pakeha economic and political dominance in the nineteenth century and to the maintenance of that dominance through much of the twentieth century. Of particular significance has been the control of Maori access to knowledge. With Maori resistance playing a considerable part in the shaping of these policies and practices, the school is recognized as one of the sites of Maori-Pakeha struggle. Widespread underachievement of Maori within education - revealed in 1960 by the Hunn Report - is recognized as an outcome of these processes. Taking account of policies in recent years directed at improving Maori educational achievement, the thesis examines fieldwork research conducted within Auckland primary and secondary schools, in order to understand the extent to which current policies and practices of schools contribute towards overcoming the asymmetry in social relations. Focussing upon teacher perceptions of Maori children and their needs, the way schools sort and classify their pupils, provisions for a Maori dimension in schooling, including 'taha Maori', and the place of history in social studies programmes, the research finds that the struggle still continues, with tensions surrounding the efforts of the minority of teachers and other educationists working within the education system towards Maori interests. While a significant number of teachers, particularly in primary schools seem concerned to implement the 'taha Maori' policy and other aspects of 'multicultural education', these efforts are not matched by a concern to address the problem of Maori educational under-achievement, with teachers either explaining away the problem or accepting it as a quasi-natural state of affairs. Over all the research shows that schools in general continue, in a variety of ways, to control and limit Maori access to knowledge-power and thereby help to maintain the asymmetry in Maori-Pakeha relations. Maori children who do succeed within the education system are seen to do so primarily because they and their families have learned to deal with the system. The multicultural policies of education as presented by the Department of Education are recognized as ideological responses to Maori resistance and challenges, creating an appearance of change and of commitment to Maori interests while, in essence, functioning to maintain the asymmetry in social relations.Whole document restricted, but available by request, use the feedback form to request access.
5
Marie, Dannette. "Engaging culture and science : A scientific realist interpretation of Maori mental health". Thesis, University of Canterbury. Psychology, 1999. http://hdl.handle.net/10092/6805.
Texto completo da fonteResumo:
The intersection of Maori culture and psychological science is engaged by analysing the problem of the mental health of Maori. It is the articulation of what this problem might comprise in terms of historical, conceptual, methodological and ethical features, that is of most interest Scientific realism is the theory of science that I adopt in the pursuit of determining the key theoretical and empirical commitments that have characterised and continue to shape the received view of 'Maori mental health'. In developing an understanding of the features which create divergence between Maori culture and psychological science it is possible to develop a view of the more pervasive normative assumptions that maintain distance between these respective institutions. In using the vehicle of the mental health of Maori I explore the concept of cultural reification and the implications of this force to impede the interrelationship between culture and science. Complicit in the semantic project of cultural reification is the burgeoning support of postmodern theories, as they relate to cultural 'Others'. It is suggested that what emerges from this complicity is the denial that individual Maori possess mental states and that this is the essential factor which prevents the improving of relations between psychological science and Maori culture in explicit regard to 'Maori mental health'.
6
George, Lily (L M. ). "Tradition, invention, and innovation : multiple reflections of an urban marae : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Social Anthropology at Massey University, Auckland, New Zealand". Massey University, 2010. http://hdl.handle.net/10179/1251.
Texto completo da fonteResumo:
Marae have a place in contemporary Aotearoa New Zealand that is vital to Maori culture, as well as for all peoples of this land. Maori cultural precepts intrinsically abound with notions of the importance of marae for the transmission of that culture. Marae are places of refuge and learning where the active expression of Maori culture is most obvious. Tendrils of tradition incorporated with contemporary nuances reach out to enfold those whom these places and spaces nurture and embrace. While these ideals may not always find articulation in reality, their presence at the least provides a foundation centuries old on which to build pathways in the present and into the future. Awataha Marae is an urban marae based on Auckland?s North Shore. The history of Awataha is situated within the latest of three Renaissance Periods in which there was an upsurge in Maori culture. These Renaissance Periods were about resistance to the impositions of another culture, reclamation of part of what had been lost through colonisation, and rejuvenation of people and culture. Renaissance Period Three, in which Awataha arose, also has connections to the efforts of indigenous peoples worldwide in their endeavours to forge self determining processes for themselves, including those of conducting research that was for their benefit and purposes, rather than for those of others. Following the development of marae from pre-contact to the present day also illuminates the context within which Awataha was formed. From its beginnings as the space in front of the chief?s house where the village members gathered and where relationships were negotiated, marae today are complexes of buildings that reflect the necessities of the society that surrounds them, as well as the desire of the people to retain Maori culture in its most fundamental form. Urban marae have arisen to fulfil those desires for Maori in urban contexts, often separated from their rural homelands and for many, from their cultural heritage. Following changes in the ways in which wharenui were decorated and embellished also provides evidence of the ways in which Maori consciously innovated culture in order to endure in the new world.
7
Gumbley, Warren, e n/a. "A comparative study of the material culture of Murihiku". University of Otago. Department of Anthropology, 1988. http://adt.otago.ac.nz./public/adt-NZDU20070619.111844.
Texto completo da fonteResumo:
This thesis is an attempt to assess the degree of differentiation between two regions, Otago and Southland, to be found in the styles of four types of artefact; Bird-spear points, One-piece fish-hooks, Composite hook points, Adzes. In order to assess the significance of these differences the comparison has been made not only between the two regions mentioned above but also with a set of samples from the northern North Island used as a bench-mark.
The data has been collected in the form of non-metrical (presence/absence) and metrical (continuous or ratio-type) variables specific to each artefact type. The method of analysis of the data is concerned with the study of the relative frequencies of these ranges of variables. This is supported by Chi� and Student�s T tests.
As well as seeking to establish the degree of differentiation between the material cultures of the regions the interpretation also seeks to distinguish between causal factors for these differences (for example, variations in functional requirements, differing or limited access to material types, etc.).
8
Kontour, Kyle, e n/a. "Making culture or making culture possible : notions of biculturalism in New Zealand 1980s cinema and the role of the New Zealand Film Commission". University of Otago. Department of Communication Studies, 2002. http://adt.otago.ac.nz./public/adt-NZDU20070508.140943.
Texto completo da fonteResumo:
In the 1970s and 1980s New Zealand experienced significant socio-economic upheaval due in part to the global economy, economic experiments, and the gains of Maori activism. Despite the divisiveness of this period (or possibly because of it), anxieties over notions of New Zealand national identity were heightened. There was a general feeling among many Kiwis that New Zealand culture (however it was defined) was in danger of extinction, mostly due to the dominant influences of the United states and Britain. New Zealanders sought ways to distinguish themselves and their nation. One of the ways in which this desire was manifested was in the establishment of the New Zealand Film Commission (NZFC). This government sponsored body corporate was designed to provide an infrastructure for New Zealand filmmaking, through which New Zealand and New Zealanders could be represented. As a result, New Zealand filmmaking boomed during the early to mid-1980s. Significantly, this boom occurred simultaneous to the increasing relevance and importance of notions of biculturalism, both in cultural and socio-political terms.
The question that drives this thesis is how (or whether) biculturalism was articulated in the explicit or implicit relationships between cultural debates, governmental policies, the NZFC�s own policies and practices and its interaction with filmmakers. This thesis examines the ways in which aspects of the discourse of biculturalism feature in New Zealand cinema of the 1980s in terms of the content, development, production and marketing of three films of this era that share particular bicultural themes and elements: Utu (Geoff Murphy, 1983), The Quiet Earth (Geoff Murphy, 1985) and Arriving Tuesday (Richard Riddiford, 1986). This thesis also examines the role of the NZFC in these processes as prescribed by legislation and in terms of the NZFC�s own policies and procedures.
This thesis consults a variety of primary and secondary sources in its research. Primary sources include film texts, public documents, archival material, trade journals, and interviews with important figures in the New Zealand film industry.
Conclusions suggest that the interaction of numerous socio-historical factors, and the practices and policies of the NZFC, denote a process that was not direct in its articulation of notions of biculturalism. Rather, this involved an array of complex cultural, fiscal. industrial, professional and aesthetic forces.
9
O'Connor, Tony 1972. "Governing bodies: a Maori healing tradition in a bicultural state". Thesis, University of Auckland, 2008. http://hdl.handle.net/2292/2327.
Texto completo da fonteResumo:
Biculturalism is a relationship in government between the British Crown and the indigenous [Māori] people of New Zealand. I show that this relationship permeated some Māori healing practitioners’ healing knowledge and perception. A key way in which this occurred was through the practitioners recognizing biological and social boundaries between Māori and Pākehā [New Zealanders of European descent]. A second was through the practitioners’ embodiment of connections with social groups including the nation, a history and present shared between Māori and Pākehā and an idealized pre-contact past. A fundamental principle of Te Oo Mai Reia was that for the practitioners to harness the power of the various forces that sustained life they had to be in touch with their whakapapa [genealogy] for it was through their ancestors that they could commune with the Ultimate Deity, Io, the source of the most potent of all forces of life. A further key principle was that spiritually inspired and traditional Māori culture heightened the wellbeing of Māori, not modern, Pākehā culture. Spiritual and ancient knowledge was supra-conscious and made knowable through an embodied awareness of self and other. To make my argument I draw on literature inspired by Foucault that shows how states govern by implementing their operations and securing their penetration into the citizenry by drawing and building upon pre-existing bodies of knowledge and relations of power. I also draw on literature that shows how the human body bears the effects of such practices of government. To this literature I integrate perception by showing how, in this Māori healing context, the government of the bicultural nation-state worked through the ways the practitioners made sense with the body (especially through feeling, seeing and touching).
10
Anderson, Robyn Lisa, e n/a. "The decolonisation of culture, the trickster as transformer in native Canadian and Maori fiction". University of Otago. Department of English, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.145908.
Texto completo da fonteResumo:
The trickster is a powerful figure of transformation in many societies, including Native Canadian and Maori cultures. As a demi-god, the trickster has the ability to assume the shape of a variety of animals and humans, but is typically associated with one particular form. In Native Canadian tribes, the trickster is identified as an animal and can range from a Raven to a Coyote, depending on the tribal mythologies from which he/she is derived. In Maori culture, Maui is the trickster figure and is conceptualised as a human male. In this thesis, I discuss how the traditional trickster is contexualised in the contemporary texts of both Native Canadian and Maori writers. Thomas King, Lee Maracle, Witi Ihimaera, and Patricia Grace all use the trickster figure, and the tricksterish strategies of creation/destruction, pedagogy, and humour to facilitate the decolonisation of culture within the textual realms of their novels. The trickster enables the destruction of stereotyped representations of colonised peoples and the creation of revised portrayals of these communities from an indigenous perspective. These recreated realities aid in teaching indigenous communities the strengths inherent in their cultural traditions, and foreground the use of comedy as an effective pedagogical device and subversive weapon. Although the use of trickster is considerable in both Maori and Native Canadian texts, it tends to be more explicit in the latter. A number of possibilities for these differences are considered.
11
Goris, Michelle. "Adidas, the All Blacks, and Maori Culture: Globalization and the Reformation of Local Identities". Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/13308.
Texto completo da fonteResumo:
As corporations transcend international borders new questions arise concerning the formation of identities. This study looks at adidas advertising campaigns "Bonded by Blood" and "Of This Earth" and how they represent and commodify Māori culture. "The Making" of "Bonded by Blood" is the video component for that campaign. The "Of This Earth" file is the TV commercial from 2007. Furthermore, this study looked at whether or not these advertisements are in fact reaffirming already established stereotypes about indigeneity and "Otherness." This thesis is informed by Stuart Hall's article "The Spectacle of the Other" as well as works by other scholars who discuss ideologies of Otherness, globalization, glocalization, mobility, and corporate sports sponsorship. The posters of each campaign as well as the video components were analyzed through textual analysis. The results show that patterns of cultural appropriation and reaffirmation of stereotypes do occur in the posters and videos of those campaigns.
The two video components are included as supplementary files for this thesis.10000-01-01
12
Barber, Ian G., e n/a. "Culture change in northern Te Wai Pounamu". University of Otago. Department of Anthropology, 1994. http://adt.otago.ac.nz./public/adt-NZDU20070531.135029.
Texto completo da fonteResumo:
In the northern South Island, the area northern Te Wai Pounamu (NTWP) is defined appropriate to a regional investigation of pre-European culture change. It is argued that the Maori sequence of this region is relevant to a range of interpretative problems in New Zealand�s archaeological past.
Preparatory to this investigation, the international and New Zealand literature on culture change is reviewed. Two primary investigative foci of change are identified in NTWP; subsistence economy and stone tool manufacturing technology. A chronological scheme of Early, Middle and Late Periods based on firmly dated ecological events and/or independent radiocarbon ages is defined so as to order the archaeological data without recourse to unproven scenarios of cultural change and association.
The Early Period subsistence economy is assessed in some detail. An Early Period settlement focus is documented along the eastern Tasman Bay coast in proximity to meta-argillite sources. Early Period midden remains suggest that several genera of seal and moa were exploited, and that people were fishing in eastern Tasman Bay during the warmer months of the year. From the Early Period fishhook assemblages of Tasman Bay, manufacturing change is inferred related to the increasing scarcity of moa bone over time. It is argued that lower Early Period settlement of the larger northern South Island was focused on the north-eastern coast to Rangitoto (D�Urville Island), while NTWP was characterized by smaller stone working communities operating in summer.
In contrast, moa-free middens in Awaroa Inlet and Bark Bay of the western Tasman Bay granite coast present a physical dominance of Paphies australis, and finfish species suggesting, along with the dearth of Austrovenus stutchburyi, occupation outside of the warmer summer months. These middens also present an absence of seal and a paucity of bird bone, while sharing a robust 15th-16th centuries AD radiocarbon chronology. With the dearth of all bird species from granite coast middens in general, and evidence that the less preferred kokako (Callaeas c. cinerea) was caught during the occupation of Awaroa Inlet N26/214, it is suggested that cultural regulations beyond immediate subsistence needs were also operating at this time.
From southern Tasman Bay, the archaeological investigation of the important Appleby site N27/118 suggests that the people associated with the extensive horticultural soils of Waimea West otherwise consumed finfish and estuarine shellfish in (non-summer) season, kiore (Rattus exulans), dog or kuri (Canis familiaris), and several small evidence of Maori tradition, archaeological charcoal, and the approximately 16th century radiocarbon chronology for N27/118 and the associated Appleby gravel borrow pit N27/122 places the advent of extensive Waimea horticulture within the post-moa, lower Middle Period Maori economy. The Haulashore Island archaeological assemblage of south-eastern Tasman Bay with a similar material culture to Appleby is also bereft of seal and any diagnostic moa bone.
This Middle Period evidence is considered in a larger comparative perspective, where the absence of seal from 15th-16th centuries Tasman Bay middens is interpreted as a factor of human predation. A secure radiocarbon chronology suggests the convergence of this loss with the diminishment and loss of selected avifauna, and the subsequent advent of large horticultural complexes in the northern South Island compensated for the loss of faunal calories in a seasonally economy and a managed ecology.
The evidence of stone tool use is also reviewed in some detail for NTWP, following the definition of an adze typology appropriate to the classification of meta-argillite tools. It is clear that meta-argillite is the dominant material of adze and (non-adze) flake tool manufacture throughout the Maori sequence of NTWP, while granite coast quartz remains generally subdominant. Beyound the apparent loss of the laterally-hafted adze, the evidence of adze change is generally subdominant. Beyond the apparent loss of the laterally-hafted adze, the evidence of adze change is generally reflected in shifting typological proportions, and in new manufacturing technologies and dressing techniques. Functional change may be inferred in the loss over time of large meta-argillite points and blade tools associated respectively with the manufacture of one-piece moa bone fishhooks and moa and seal butchery. The exclusive identification of hammer-dressed adzes with hump backs and steep bevels in Middle Period assemblages is related to the advent of horticultural intensification. More generally, adzes of the upper Early and Middle Periods are increasingly characterized by round sections, while hammer-dressing is employed more frequently and extensively reduced from riverine meta-argillite and recycled banks. Collectively, these changes reflect a developing emphasis on economy and opportunistic exploitation. From this interpretation, and evidence that meta-argillite adze length and the size of high quality Ohana source flakes diminish over time, it is suggested that accessible, high quality and appropriately shaped meta-argillite rock became increasingly scarce through intensive quarry manufacture.
In conclusion, the coincidence of diminishing rock and faunal resources over time is related in a speculative anthropological model of culture change. It is proposed that the 14th-16th centuries Maori economy of NTWP, and by implication and inference, many other regions of New Zealand, was characterized by a resource crisis which either precipitated or reinforced a broader trajectory of culture change. It is suggested that influential leadears perceived a linkage in the loss of high quality rock and important subsistence fauna at this time, and that distinctive technologies, institutions and ideologies of Middle Period Maori society were influenced by, and/or developed from, this perception. Finally, it is recommended that the data of an archaeological Maori culture sequence be ordered and tested within a radiocarbon based chronological scheme, rather than the still generally used model of �Archaic� and �Classic� cultural periods. It is also suggested that New Zealand archaeologists should look beyond the functional-ecological imperative to consider more holistic anthropological explanations of change in the pre-European Maori past, with a focus on integrated regional sequences.
13
Nikora, Linda Waimarie. "Māori social identities in New Zealand and Hawai'i". The University of Waikato, 2007. http://hdl.handle.net/10289/2574.
Texto completo da fonteResumo:
This research is comprised of two narrative interview studies of Māori in two different settings, New Zealand (n=20) and Hawai'i (n=30). The data was gathered over the 1994-1996 period. The two settings have some commonalities and differences. In both settings Māori are required to make decisions about the continuity of their ethnic Māori identities and hereditary cultural identities of iwi, hapu and whanau, and the part that they wish these identities to play in their daily lives. The focus of this research was about how Māori create meaning in their lives and maintain their social identities across and within those contexts they move through. The findings of this research suggest that Māori in New Zealand continue to value and gain meaning and satisfaction from their cultural collectivities and the social identities derived from them. However, the results tend to suggest that there are changes in the ways that individuals conceptualise these identities and concomitantly, how they see of themselves. For New Zealand participants, conceptions of hapu and iwi appear to be converging with an increasing focus on the physicality of marae, its environment and symbolism, and the social events and relationships negotiated in that space. New Zealand participants saw some hapu and iwi maintenance activities as more legitimate than others. More value was placed on returning to hapu and iwi homelands however irregular these returns were. In contrast, conceptions of hapu and iwi held by participants in Hawai'i seemed less intense. There were few opportunities to engage with other hapu or iwi members. Being Māori had greater meaning and was understood, probed and valued by others in the culturally plural context of Hawai'i. For New Zealand participants, being Māori was enacted in the context of being a discriminated, negatively constructed minority. All were aware of the defining effect that the presence of a dominant majority could have and countered these effects by engaging in social justice and in-group solidarity activities. The changing identity conceptions held by members of Māori social groups will have implications for a sense of community and social cohesion, for tribal asset management, service delivery and crown settlement processes. If Māori are redefining and renegotiating their social identities to achieve greater meaning and satisfaction then these changes are important to respond to and recognise.
14
Hirsch, Robb Young, e n/a. "Kindling tikanga environmentalism : the common ground of native culture and democratic citizenship". University of Otago. Department of Geography, 1997. http://adt.otago.ac.nz./public/adt-NZDU20070530.150425.
Texto completo da fonteResumo:
An innovative regime combining native culture and democracy in community fisheries management has crystallized in New Zealand. While researchers have looked into co-management of natural resources between communities and governments, and various studies have isolated indigenous ecologies on one hand and highlighted environmentalism in modern society on another society on another, no substantial research has gauged the opportunities for indigenous peoples and the wider citizenry of democratic-capitalistic societies to collaborate as cultures in concert with the environmental law. The primary research, involving local experimentation, concerns the viability of the novel cooperative endeavor called Taiapure-local fishery. I discovered in the principal trial communities in the North and South Islands that its design is compelling if properly understood. Yet the salience of the regime is hampered by external pressures from the commercial fishing industry, control by central government, and by internal lack of solidarity and trust. I conclude that human relationships and the leadership of local people are the keys to sucess of the New Zealand model and its wider dynamics.
15
Grocott, Timothy. "How school leaders create an organisational culture that ensures improved performance for Māori". Thesis, University of Canterbury. Educational Studies and Leadership, 2014. http://hdl.handle.net/10092/9320.
Texto completo da fonteResumo:
Improving Māori achievement is one of the most important aims of the New Zealand educational system. The benefits of raising the achievement of Māori students have a wide range of positive outcomes for the whole country. In the last ten years many schools have been engaged in initiatives designed to improve the success of Māori learners; but does this work continue when the support and funding is no longer there?
This research is designed to identify factors that can sustain these initiatives. Organisational culture creates the conditions in schools so they can continually develop and evolve. But in 21st century society this can happen in complex ways, so schools and their leaders need to understand how to manage that complexity. Leadership is a crucial part of this process, but it is not traditional styles of leadership that are required but new types such as adaptive and authentic leadership. These styles of leadership rely on building relational trust through clear communication and actions which engage and empower others.
The recommendations form a framework for school leaders to create a successful organisational culture which could be applied to improving the performance of Māori, but it could also be applied to other school change initiatives.
16
Johnston, Patricia Maringi G. "He ao rereke : education policy and Maori under-achievement: Mechanisms of Power and Difference". Thesis, University of Auckland, 1998. http://hdl.handle.net/2292/2194.
Texto completo da fonteResumo:
In acknowledging continual educational under-achievement of Maori children, this thesis investigates the relationship between education policy and Maori under-achievement. It argues that under-achievement is framed within boundaries of changing recognitions and realisations of power and difference: that conceptions of difference have influenced education policy and schooling practices for Maori. Theoretically, the thesis examines 'what counts as difference' and 'what differences count'. In recognising that unequal power relations between dominant and subordinate groups produce distinct views about difference, 'what counts as difference' encompasses the perspectives of dominant groups and 'what differences count', subordinate groups. The former view is developed to expand the basis for investigating 'Pakeha conceptions of difference', and the latter, 'Maori conceptions'. The thesis traces the interactions and relationships of 'difference' and 'power', and examines, historically, how they have contributed to and sustained Maori educational under-achievement. The contribution of these conceptions of difference to informing schooling practices is investigated through four sequential 'Classification Schemes' of Assimilation, Integration, Multiculturalism and Biculturalism. The thesis argues that Biculturalism is based on a positive view of Maori cultural differences, and examines the extent of Maori influence on four recent education policy making processes. The thesis also acknowledges a Maori focus on the importance of structural differences for addressing their needs. On the basis of those two different perspectives, the thesis develops the concepts 'Maori-friendly' and 'Maori-centred', to examine processes, and structures and the relative influence of Maori on mainstream policy forming processes. The thesis shows that Tomorrow's Schools, Education for the Twenty-First Century and the Maori Affairs Select Committee Inquiry encapsulate different degrees of both Maori-friendly and Maori-centred approaches, though arguing that ultimately, it is Pakeha conceptions of difference that inform and influence all the policy forming processes. However, the fourth policy process examined was originally a wholly Maori-centred initiative - Te Kohanga Reo. The thesis points to and traces the incorporation of Te Kohanga Reo into the mainstream education system and its consequences for Maori, and concludes that structural differences ensure continuing Pakeha control over Maori conceptions of difference and henceforth Maori educational under-achievement.
17
Forbes, Huia. "A Maori experience of natural resource management in New Zealand : politics, culture and the legal framework". Thesis, University of East Anglia, 2014. https://ueaeprints.uea.ac.uk/53365/.
Texto completo da fonteResumo:
The role of indigenous people in environmental management is subject to the legal framework imposed by a dominant ‘Western’ culture (McGregor, 2009, Kahn, 2013). Provision for indigenous participation in environmental decision making often allows for only a single voice, assuming homogeneity within a framework that seeks biophysical sustainability (Coombes, 2005). Indigenous people are disenfranchised from making a meaningful contribution from their perspective (Jackson, 2006). This has been the case for Maori in New Zealand who have been alienated from their lands and are reliant on statutory participatory processes to engage with environmental management. The methods of participation, their operation and failures are well documented. Yet there has been little analysis of the ways in which indigenous participation occurs that explores the political context critically (Coombes et al, 2012). In particular there is little in-depth research that examines the ways in which indigenous people might try and find a place within the legal framework and the impact this has within their own tribe, with other Maori and on their culture and identity. This ethnographic, participant observation aims to find out whether the New Zealand environmental management framework has space for distinctive Maori participation. The tribe have to create identities that fit into the non-Maori legislative structure. The iwi identity is highly contested with other Maori tribal groups. There are often negative personal consequences of engaging in environmental management leading to considerable institutional fragility. As a result strategic relationships develop between Maori themselves and with non-Maori. The implementation of the resource management framework assumes Maori issues are ‘cultural’, fixed and historic. When tribes engage in the processes they find their potential limited by this implementation. This classification is reinforced both through participation in the system and broader environmental management practices.
18
Bentley, Trevor William. "Images of Pakeha-Māori: A Study of the Representation of Pakeha-Māori by Historians of New Zealand From Arthur Thomson (1859) to James Belich (1996)". The University of Waikato, 2007. http://hdl.handle.net/10289/2559.
Texto completo da fonteResumo:
This thesis investigates how Pakeha-Māori have been represented in New Zealand non-fiction writing during the nineteenth and twentieth centuries. The chronological and textual boundaries range from Arthur Thomson's seminal history The Story of New Zealand (1859) to James Belich's Making Peoples (1996). It examines the discursive inventions and reinventions of Pakeha-Māori from the stereotypical images of the Victorian era to modern times when the contact zone has become a subject of critical investigation and a sign of changing intellectual dynamics in New Zealand and elsewhere. This thesis is about the history of attitudes to culture-crossers in New Zealand, the use of the term 'Pakeha-Māori', and the images that underlie the thinking of Britons and Pakeha about them. It explores the motives and backgrounds of specific authors and the ways in which they frame New Zealand history. It elucidates the ambiguous and contradictory perspectives of Pakeha-Māori in the literature and analyses its impact on changing public perceptions about them. The study critiques the literature with emphasis on theoretically informed research, historical analysis, and literary insights. Discussion is confined to published texts, with the aim of exploring the multiplicity of Pakeha-Māori images and the processes that gave rise to them. This study is essentially an investigation into how and why historians and other scholars try to draw boundaries between cultures in order to create a satisfactory metanarrative or myth of the 'settlement' of New Zealand and thus to forge a sense of New Zealandness. The cultural and racial categories of 'Māori' and 'Pakeha' are very unstable, however, and a consideration of the 'in-between' or 'culture-crossing' category of 'Pakeha-Māori' can reveal the way in which 'Māori' and 'Pakeha' and a sense of New Zealand and New Zealanders have been constructed. More particularly, consideration of representations of those culture-crossers or race-crossers called Pakeha-Māori can reveal the hopes and fears of Pakeha writers regarding Pakeha, Māori and New Zealand and how Pakeha-Māori have frequently been a barometer or litmus test of public perceptions of relations between Māori and Pakeha in different historical periods.
19
Pereira, Janet Aileen, e n/a. "Culture, language and translation issues in educational assessment : Maori immersion students in the National Education Monitoring Project". University of Otago. Department of Anthropology, 2001. http://adt.otago.ac.nz./public/adt-NZDU20070516.152005.
Texto completo da fonteResumo:
1999 was the first year that Year 8 Maori immersion students were included in national monitoring in New Zealand. The thesis explores how bilingualism, being a second language learner, and culture impact on student performance. It details the National Education Monitoring Project�s (NEMP) efforts to create fair and valid cross-language and cross-culture assessment. The thesis looks at overseas research on the development, translation and administration of tasks and relates this to NEMP�s processes. Issues and problems that arose during the development, translation and administration of tasks are discussed.
Several positions emerge from this thesis. Firstly, that despite the problems encountered, there were some clear �benefits�. Benefits lay primarily in: recognition of the complexity of cross-language and cross-cultural assessment, �improved� assessment and translation processes, professional development, new understanding and knowledge areas, identification of areas for future research and the accumulation of data (albeit in some instances problematic). Secondly, that NEMP went to great efforts to consult with and involve Maori. However, the relationship between NEMP and Maori was compromised in that some sectors within immersion education were ambivalent about participating in national monitoring. This ambivalence impacted in a number of ways on the project and the assessment of immersion students. Thirdly, that the inclusion of immersion students in national monitoring needs to be seen within the wider social, political and historical context of New Zealand. Assessment is not a neutral process. Assessment is a social and political activity that has the potential to advantage certain groups in society and disadvantage others.
Fourthly, despite NEMP�s efforts to be fair, inclusive and thorough in its processes there were significant issues that compromised students� performance and the quality of the information gathered. Limited language skills of some students, cultural differences, translation and task administration problems at times worked to the disadvantage of immersion students and raise questions about the validity of some findings. Finally, I suggest that the inclusion of Maori immersion students in national monitoring is in some respects premature and unfair. In particular, questions need to be asked about the fairness and validity of making comparisons between bilingual, second language learners in Maori immersion settings and monolingual Maori students learning in English in the mainstream.
20
Edwards, Shane. "Titiro whakamuri kia marama ai te wao nei : whakapapa epistemologies and Maniapoto Maori cultural identities : a thesis submitted in fulfilment of the requirements of the degree of Doctor of Philosophy, Massey University". Massey University, 2009. http://hdl.handle.net/10179/1252.
Texto completo da fonteResumo:
The work I have presented here pulls together Maori epistemologies as evidenced in the whakapapa knowledge particularly of Ngati Maniapoto to see if and where connection lies with understandings of Maori cultural wellbeing. Whakapapa knowledge is the unbounded collection of theory, observation and experience as seen through Maori eyes. It is intricately connected by whakapapa, a tool for working with and extrapolating understanding and is the common thread that binds hapu, whanau and iwi (O’Regan, 2001). The aim is to investigate contemporary Maori realities with a strong interest in these traditions of wisdom and knowing. The rangahau presented here is of necessity both deconstructive and reconstructive. As a deconstructive project the rangahau seeks to place under the microscope of indigenous gaze the colonial theoretical, ethical, moral and political construction of Maori ways of knowing and being and the ontological orders of western paradigms and non-Maori worldview (Romero-Little, 2006). As a constructive project I am concerned with placing on the record and opening up sites for, but not defining, Maori epistemology as legitimate and ‘tika’ and at the same time putting forward ‘alternate epistemologies’ (Collins, 1991; Lopez, 1998; Smith, 1999; Marsden, 2003) that challenge certified knowledge and critically challenges dominant constructions of the truth as related to knowing. The implications of these explorations of epistemologies for Maori lives, opportunities and experience are also considered. This work argues for the maintenance of Maori cultural identities via whakapapa knowledge using connections to Maori ways of knowing. This includes examination of the effects of coming to terms with, of encountering, coming to terms with and engaging with Maori cultural practices, as well as, processes commonly referred to as ‘culture shock’ (Weaver, 1993) the psychological, emotional and physical responses to the phenomenon of identity reclamation and how these realities can be negotiated. What I found is that Maori knowledge systems are replete with elements that contribute positively to the maintenance of cultural identities and these identities are uniquely and distinctively contextually and culturally relevant. These systems have been and continue to be threatened by the impacts of colonisation and colonial ideologies. The work has found that elders and relevant contexts retain and provide a large volume of knowledge that when engaged with can provide useful insights into living within Maori paradigms that can enhance wellbeing in the present. Maori communities and whanau are under high levels of stress with the pressures of contemporary living and the dis-location from ancestral lands, and the living activities, knowledge sharing opportunities and learning practices they support. This work seeks to offer up solutions via the maintenance, enhancement and advancement of cultural identities as a way for mediating and removing some of the effects of the stresses. The implications are that the continued disconnection of Maori from unique cultural identities informed by whakapapa korero knowledge may serve to weaken important elements and connections to an individual’s and group’s cultural identity, including personal history, stories, land and people. The potential exists for further investigation of how crucial cultural connections that acknowledge contemporary realities and yet support the maintenance of cultural identities with strong and vibrant connections to whakapapa korero knowledge connections might be maintained, enhanced and advanced. Additionally, the work here opens up the space for and advocates for much deeper exploration of distinctive elements of a groups identity through contextually located knowledge in forms such as waiata, purakau, pakiwaitara, whakairo, rongoa, wairua and the many other knowledge forms of tea o Maori to further depths/heights not yet achieved to reclaim (k)new and subjugated knowledge forms. This potential is exciting but there are a range of risks involved (including appropriations of indigenous knowledge) that requires certain minimum standards of knowledge protection such as discerning which knowledge is suitable for public consumption and that which is not. This is most suitably done after receiving guidance from the knowledge holders as to what the appropriate forums for such knowledge might be and analysing risks for abuse, risks of misinterpretation and risks of unintended use that might cause whakama. The enquiry suggested above as being of benefit is of course a deeply personal exploration and ideas of what is appropriate for public consumption and what is not is something that must be explored at the time of enquiry. As in my work here I was asked to include some things and to exclude others as a result of views by the elders that the public consumption of some knowledge they contributed was inappropriate to be shared beyond our korero because it could be perceived in a number of ways, some helpful and some not, for the people concerned, or for different groups of people. The knowledge that has been shared here and that which has not has therefore been discerned.
21
Campbell, Tania, e n/a. "When two worlds meet : an examination of the intersection between scientific views of genetic testing and the realm of popular culture". University of Otago. Department of Anthropology, 2004. http://adt.otago.ac.nz./public/adt-NZDU20070504.112700.
Texto completo da fonteResumo:
This thesis explores the variety of ways in which scientific views of genetic testing are portrayed in the realm of popular culture. As a case study, I have used the identification of the gene for hereditary stomach cancer which occurred in New Zealand in 1998, and was the result of a partnership between the affected whanau and scientists from the University of Otago. Both the empirical and theoretical findings of this project have shown how such accounts are not neutral or transparent. Rather, they are positioned to represent certain values and ideas, and this is even more evident when those affected are Maori.
However, considering textual representations of the gene and cancer has revealed the importance of taking into account the fact that these 'things' are also physical and material. I consider the implications of this and consider the ways in which the whanau health workers negotiate the fetishism apparent in biomedicine. Despite its misgivings, biomedicine has immense benefits, some of which the whanau have manipulated and appropriated for their own good, although they do so on their own terms. Despite the many complexities involved in this case study, this is a positive and hopeful story where those involved in the stomach cancer gene project have emerged with improved solutions.
22
Gallegos, Carina. "Paradigms on indigenous language revitalisation : the case of te reo Māori in Aotearoa New Zealand and Mapudungun in Chile : a thesis submitted to the Victoria University of Wellington in partial fulfilment of the requirements for the degree of Master of Development Studies /". ResearchArchive@Victoria e-Thesis, 2007. http://hdl.handle.net/10063/1041.
Texto completo da fonte
23
Begg, Anne, e n/a. "Bicultural nationhood in the bonds of capital". University of Otago. Department of Communication Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070508.142710.
Texto completo da fonteResumo:
This thesis approaches the issue of bicultural nationhood as articulated through a Maori/Pakeha binary in Aotearoa/New Zealand by interrogating the deeply entrenched social forms that inform liberal democracy and that institutionalize capitalism in the modern nation-state. More specifically, it explores the concepts of �self-governing people�, �public sphere� and �free market� as three forms of collective agency that discursively construct �society� within the social imaginary and that interact to set the terms of democratic citizenship. Central to this discussion is the indigenous/non-indigenous binary constituting biculturalism and the manifestation of �indigeneity� as both unassimilable difference in the project of modernity and as political struggle for recognition and power. This study elaborates through the mediated texts of the mediasphere and argues that there is a constant relation between nation, culture and class wherein culture-as-difference provides a framework for masking class struggle in capitalist relations of production as well as for enabling the dominant group to discursively construct their own ethnicity as national cultural identity.
What is at stake in this discussion is the contrast between cultural difference as it emerges in the performance of everyday life and as reaction to issues of economic marginalization and cultural difference as it is contrived by the nation-state in terms of a Maori/Pakeha binary. The aim of this thesis is to highlight the necessity of difference in cultural identified, labeled and marketed as a fixed concept, but is an ephemeral by-product of ongoing social struggle for survival, recognition and political power. The objective is to undercut current ideological propositions and demand a just, equitable and democratic approach to the conceptualization of nationhood in Aotearoa/New Zealand.
24
Martin, Frances. "Te mannaakitanga i roto i ngā ahumahi Tāpoi the interpretation of manaakitanga from a Māori tourism supplier perspective : a thesis submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of International Hospitality Management, October 2008". Click here to access this resource online, 2008. http://hdl.handle.net/10292/487.
Texto completo da fonte
25
Battista, Jon Lois. "Me he korokoro kōmako = ’With the throat of a bellbird’ : a Māori aesthetic in Māori writing in English". Thesis, University of Auckland, 2004. http://hdl.handle.net/2292/2233.
Texto completo da fonteResumo:
The primary aim of this thesis Me he korokoro kōmako [‘With the throat of a bellbird’] is to demonstrate the existence of a distinctive Māori aesthetic in Māori literature written in English. Its introductory section, of three chapters, investigates the ways in which mainstream critical discourse in various ways appropriates Māori literature to its own Western-derived models of meaning and values, and proposes instead a definition of a Māori aesthetic grounded in the principle of whakapapa, whose whole cultural components for Māori literature include distinctive textual functions for myth, orality, acts of naming, other aspects of language, and symbolism. The concept of whakapapa also provides the organizing principle and methodology of the central chapters of the thesis, which are divided into two Parts – each of six chapters. These are framed by a Prologue and Epilogue, whose subject is the profound cultural symbolism of the waka in the work of a founding figure for Māori writing in English, Jacqueline Sturm, and in Star Waka, by a major later writer in English, Robert Sullivan. Part One devotes three chapters each to the adult fiction of one female writer, Patricia Grace (Potiki and Baby No-Eyes), and one male writer, Witi Ihimaera (The Matriarch). Part Two, following the principle of whakapapa, devotes six chapters to Māori literature for children. Its primary text is the major anthology of such writing – Te Ara O Te Hau: The Path of the Wind, Volume 4 of Te Ao Mārama, edited by Witi Ihimaera, with Haare Williams, Irihapeti Ramsden and D.S. Long. It grounds its reading of the volume’s many texts (literary and visual, in Māori and in English) in the many distinctive cultural behaviours and meanings attached to the figure of Māui. Each of the authors and texts has been chosen in order to study and exemplify a particular aspect of the Māori aesthetic defined in the Introduction, through close readings which draw strongly on the work of major Māori social historians, authors of iwi histories and genealogies, and interpreters of cultural meanings attaching to the natural worlds, and recent work on literary stylistics by Geoffrey Leech and others. It also draws on conversations with numerous Māori informants, including some of the authors discussed. The readings are designed to reveal the rich, culturally contextualised knowledges which Māori readers bring to the texts, and which their authors share and invoke through their deployment of the values and practices of whakapapa. While such representations and explorations of self offer new interpretive possibilities for Pākehā readers, they are also part of a global movement in which indigenous peoples engage in the politics of decolonisation from a position of strength, the stance of self-knowledge. E kore e hekeheke he kākano rangatira Our ancestors will never die for they live on in each of us.Whole document restricted, but available by request, use the feedback form to request access.
26
Connor, D. Helene. "Writing ourselves 'home' : biographical texts : a method for contextualizing the lives of wahine Maori : locating the story of Betty Wark". Thesis, University of Auckland, 2006. http://hdl.handle.net/2292/53.
Texto completo da fonteResumo:
This thesis consists of two sections. The intention of Section One, 'Biographical Texts: Theoretical Underpinning', is to explore and discuss the theoretical underpinnings of Maori feminism and Kaupapa Maori as they relate to biography as a research method into the lives of Maori women. Biography, as a literary genre is also examined with particular reference to feminist, women of colour and Maori biography. Section One is a wideranging section, encompassing a broad sweep of the literature in these areas. It both draws from existing literature and contributes to the discourse regarding Maori feminism, Maori biography and Maori research. It is relevant to but unconstrained by the content of Section Two. The intention of Section Two, 'Locating the Story of Betty Wark; A Biographical Narrative with Reflective Annotations', is to provide an example of the biographical method and what might constitute Maori biography. The subject of the biographical narrative, Betty Wark, was a Maori woman who was actively involved with community-based organisations from the 1950s until her death in May 2001. Several major themes which emerged from Betty's biographical history occur throughout her narrative and provide a framework in which her story is located. One of the most significant themes was the notion of 'home'; both literal and metaphorical. This theme is reflected in the title of the thesis, Writing Ourselves 'Home'.
27
Nerich, Laurent. "Les New Zealand Wars : la culture guerrière maorie face à l’impérialisme britannique". Thesis, Université de Lorraine, 2020. http://docnum.univ-lorraine.fr/ulprive/DDOC_T_2020_0248_NERICH.pdf.
Texto completo da fonteResumo:
Les New Zealand Wars sont les conflits ayant opposé les Britanniques à différentes tribus maories pour la possession de la Nouvelle-Zélande au XIXe siècle. Ces conflits trouvent leur origine dans l’interprétation divergente du traité de Waitangi, signé en 1840 avec les principaux chefs maoris, qui est en fait une prise de possession par le Royaume-Uni. Ces conflits - épisodiques - s'étendent de « l'incident » de Wairau en 1843 à la fin de la résistance du chef Te Kooti en 1872 et se déroulent quasi exclusivement dans l’Ile du Nord de la Nouvelle-Zélande. Période de crise parmi les plus longues de l’ère victorienne, les New Zealand Wars sont le premier véritable conflit, et le seul de cette ampleur, entre une nation européenne et un peuple polynésien. À cet égard, ces conflits sont révélateurs, car les deux camps ont dû transformer profondément leur stratégie au cours du conflit. Les Maoris firent preuve de capacités d’adaptation hors du commun en utilisant leur culture guerrière et l’expérience acquise au cours des guerres intertribales du début du XIXe siècle. Par exemple, les pa (fortifications traditionnelles maories) évoluent de manière drastique et vont progressivement figurer au cœur de la stratégie maorie. Les Britanniques, quant à eux, doivent sortir des schémas tactiques utilisés au cours des autres conflits coloniaux et utiliser la puissance de leur empire pour l’emporter. Cette recherche s’intéresse en particulier à l’étude des mécanismes d’adaptation mutuelle lors des conflits coloniaux et leur héritage, puisque les pa préfigurent le développement des tranchées et des abris enterrésThe New Zealand Wars are the conflicts in which British fought Maori tribes for the control of New Zealand in the XIXth Century. Their origin can be traced back to the divergent interpretation of the Treaty of Waitangi, signed in 1840 with most prominent Maori chiefs. This treaty is in fact a taking of control of New Zealand by the United Kingdom. From the « Wairau Incident » in 1843 to the surrender of chief Te Kooti in 1872, these conflicts were fought almost exclusively in New Zealand’s North Island. One of the longest crises of the Victorian era, these conflicts were also the first open conflict between Europeans and a Polynesian people, and the only one with such a large scale. In this regard, these conflicts are meaningful because both sides had to implement deep changes in their strategy. Capitalizing on their warrior culture and the experience acquired during the intertribal wars of the beginning of XIXth Century, Maori adapted outstandingly. For example, the pa (Maori traditional fortifications) changed drastically and became the center of Maori strategy. As for British, they had to adapt the tactical procedures used in other colonial conflicts while using the might of their empire to prevail. This research focuses in particular on mutual adaptation processes in colonial conflicts and their legacy, since pa heralded trench warfare and dug out shelters
28
Jeffs, Lynda Caron, e n/a. "A culturally safe public health research framework". University of Otago. Christchurch School of Medicine & Health Sciences, 1999. http://adt.otago.ac.nz./public/adt-NZDU20070524.120343.
Texto completo da fonteResumo:
The concept of cultural safety arose in Aotearoa me Te Waipounamu/New Zealand in the late 1980�s in response to the differential health experience and negative health outcomes of the first nation people of Aotearoa me Te Waipounamu/New Zealand, the New Zealand Maori. It was introduced and developed by Maori nurses initially, as they recognised the effect culture had on health and understood safety as a common nursing concept. The concept of cultural safety has developed into a disipline which is taught as part of all nursing and midwifery curricula in Aotearoa me Te Waipounamu/New Zealand. As cultural safety has developed the concept of culture has been extended to include people who differ from the nurse by reason of: age, migrant status, sexual preference, socioeconomic status, religious persuasion, gender, ethnicity, and in Aotearoa me Te Waipounamu/New Zealand, the Treaty of Waitangi status of the nurse and recipient/s of her/his care.
Nationally and internationally, health experience and health outcomes are poorer for people of minority group status than for people who are part of the dominant group. Public-health research is therefore generally conducted on, or with, people with minority group status. Public-health researchers, by education, are members of the dominant culture and may be unaware that their own and their clients; responses may relate to one/other or both cultures being diminished do not always ensure the safety of their own culture or the culture being researched.
This study�s objective was to develop a flexible, culturally safe public health research framework for researches to use when researching people who are culturally different from themselves. The study will argue that the use of such a framework will contribute significantly to improved health outcomes for people with minority status and will assist the movement towards emancipatory social change.
The methods undertaken included: gaining permission from Irihapeti Ramsden, the architect of cultural safety to undertake the research, conducting a literature review, consideration of primary sources and their key concepts, consulting widely with people in the field of public health and cultural safety, self reflecting on the writers own personal and professional experience and finally designing the culturally safe public health research framework.
29
Kahui, Dennis Jon. "A cultural approach to music therapy in New Zealand : a Maori perspective : a dissertation presented in partial fulfilment of the requirements for the degree of Master of Music Therapy at Massey University, NZ School of Music, Wellington, New Zealand". Massey University, 2008. http://hdl.handle.net/10179/898.
Texto completo da fonteResumo:
The main theme of this study is to form a culturally appropriate approach to music therapy concepts from a Maori perspective that could be inclusive and accommodate both Maori and Tauiwi (non-Maori) Rangatahi (adolescents) in health care settings. In order to provide a descriptive account of the holistic aspects of introducing Maori musical concepts in a music therapy setting a qualitative design was employed. The study draws on my personal journal entries, an interview with Kaumatua (Maori respected elders) regarding the appropriateness of introducing and altering traditional Maori musicality to accommodate the patient’s needs and a case study involving the Haka as a music therapy intervention strategy with a young Maori patient diagnosed with schizophrenia. My findings show that as a music therapist consultation with Kaumatua regarding anything related to Maori cultural aspects was essential. I also found that when working with a Maori Rangatahi who is immersed in Maori culture, it created an atmosphere of containment, familiarity, enjoyment, engagement and an environment that facilitated the achievement of therapeutic goals. Te Whare Tapa Wha Maori mental health model is well suited as a music therapy assessment tool to the characteristics of the physical, emotional, spiritual and family context of the Haka. I also found that Tauiwi music therapists wishing to introduce cultural elements must first learn about Maori culture and the people in order to confidently understand the music. Tauiwi Rangatahi may also benefit from the introduction of Maori musicality as a therapeutic means by being an inclusive member of the community and the positive psychological effects. For example, Rangatahi benefited from learning the proper pronunciation and meaning of the Haka, which in turn gave them a sense of achievement. I also found that some Maori protocols fit well with the protocols of music therapy, such as the beginning and endings with a hello and goodbye song.
30
Abbari, Julie Ann. "Defending Starlight as a Cultural Resource: the use of environmental legislation in Aotearoa/New Zealand". Thesis, University of Canterbury. Geography, 2013. http://hdl.handle.net/10092/8713.
Texto completo da fonteResumo:
In 2012, a large area within the Mackenzie District of Te Waipounamu/South Island of Aotearoa/New Zealand was designated as the Aoraki Mackenzie International Dark Sky Reserve (AMIDSR). While lighting restrictions within the AMIDSR promise to protect starlight visibility in that location for the foreseeable future, this thesis considers instruments provided by the Resource Management Act 1991 (RMA) that could be applied in protection of starlight as a natural resource of cultural significance to Māori. The celestial realm is a vital element of Māori cosmology. Tātai aroraki/Māori astronomy was responsible for the Polynesian discovery and settlement of this nation. Traditionally the moon and stars also played a role in mahika kai/food gathering and other cultural practices. Tātai aroraki is a body of knowledge that was developed through continued observation and use of the natural resource of starlight, and both the knowledge and the natural resource itself are embedded within the whole mahika kai resource chain. Interviews with local kaumātua/elders and a Māori astrophysicist were conducted to determine whether tātai aroraki is still practiced and important to contemporary Kāi Tahu, an iwi/tribe with close ties to the Mackenzie District. Results confirmed that despite the eroding effects that colonisation, urbanisation and new technologies have had on traditional environmental knowledge in general, remnants of tātai arorangi remain and are still used by a few Kāi Tahu individuals and families. For many Māori, their cultural identity is closely linked to traditional knowledge and practices, a form of cultural capital. A strong cultural identity is an important element of cultural wellbeing. Applying the RMA to the protection of starlight from light pollution would protect a resource important for mahika kai and therefore indirectly enhance the potential for Kāi Tahu to provide for their cultural wellbeing. As the RMA is a national statute this has implications for iwi in other regions of Aotearoa who have similar astronomical traditions. This thesis extends previous research on the AMIDSR within a growing body of scholarship on starlight protection. It also makes a contribution to RMA scholarship and Actor-Network Theory literature on the natural environment by including the celestial realm within resource networks.
31
Raerino, Kimiora. "He tirohanga a Ngāti Awa uri taone mo ngā ahuatanga Māori an urban Ngāti Awa perspective on identity and culture : a thesis submitted to the Auckland University of Technology in partial fulfilment of the requirements for the degree Master of Arts, 2007". Click here to access this resource online, 2007. http://hdl.handle.net/10292/423.
Texto completo da fonteResumo:
Thesis (MA--Maori Development) -- AUT University, 2007.Includes bibliographical references. Also held in print (v, 105 leaves : col. ill. ; 30 cm.) in the Archive at the City Campus (T 305.899442 RAE)
32
Cantzler, Julia Miller. "Culture, History and Contention: Political Struggle and Claims-Making over Indigenous Fishing Rights in Australia, New Zealand and the United States". The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306269394.
Texto completo da fonte
33
Mutu, Margaret. "Aspects of the structure of the Ùa Pou dialect of the Marquesan language". Thesis, University of Auckland, 1990. http://hdl.handle.net/2292/2086.
Texto completo da fonteResumo:
This thesis is made up of three parts; the first is an outline and discussion of the various approaches taken in the description of Polynesian languages in the last 30 years. It provides background discussion of the model of description used in the rest of the thesis. The second deals with the phonology of the 'Ua Pou dialect, concentrating in particular on two areas; the phonetics of the glottal stop phoneme, and penultimate vowel extension. The latter is a feature which has received no mention in any literature to date but is the most noticeable suprasegmental phonetic difference between the Marquesan dialects and the other Eastern Polynesian languages. The last four chapters describe the structure of phrases in the 'Ua Pou dialect. The first two of these deals with the centripetal particles of the noun and verb phrase respectively, that is, the particles within phrases which modify the base of that phrase. Particles which relate phrases to other phrases, that is, the prepositions and ai, are dealt with separately in the last two chapters since their description requires some comments on the syntax of the language.Thesis now published as a book. Margaret Mutu with Ben Teʻikitutoua (2002). Ùa Pou : aspects of a Marquesan dialect. Canberra, ACT: Research School of Pacific and Asian Studies. ISBN 0858835266.
34
Turner, Marianne. "The function, design and distribution of New Zealand adzes". Thesis, University of Auckland, 2000. http://hdl.handle.net/2292/26.
Texto completo da fonteResumo:
The main objective of this thesis was to understand the function, design and distribution of New Zealand adzes, aspects little studied in Polynesia as a whole. Methodology involved functional and manufacturing replication experiments and comparisons of these results with statistics derived from the analysis of almost 12,000 archaeological adzes. Methodology was guided by technological organization theory which states that technological strategies reflect human behaviours and that artefacts like adzes are physical manifestations of the strategies employed by people to overcome problems posed by environmental and resource conditions. Variability in adze morphology was discovered to be the outcome of ongoing technological adjustments to a range of conditions that were constrained by a set of functionally defined parameters. The nature of the raw material, both for the adzes themselves and to make them, had a major influence on adze technology and morphology within these functional parameters. Four basic functional adze types were identified fi-om distinct and consistent combinations of design attributes not previously recognized explicitly in previous adze typologies. It was found that design attributes previously considered significant like crosssection shape and butt reduction were more heavily influenced by raw material quality than functional specifications. It was also important to recognize that form and function changed over time with use, and because adzes were so valuable due to manufacturing costs, they were intensively curated. The majority of archaeological specimens studied for this thesis had seen major morphological and functional change. This dynamic was included ,in a typology based on 'adze state7 as findings suggested (1) that extending adze use-life and optimizing reworking potential was incorporated in initial design strategies, (2) that intensive curation may have played a major role in changes in adze morphology over time, and (3). that it had a major influence on distribution and discard patterns in the archaeological record. Having identified these influences on adze discard and distribution, two complex production and distribution networks were observed for the North Island based around Tahanga basalt and Nelson~Marlborough argillite. Each was complimentary to the other and involved other major and minor products and materials. Influential factors in the roles different settlements played in distribution included where people and raw materials were in relation to one another and the mode of transportation. The coastal location of early period settlements and important stone sources was an important aspect of these networks.
35
Fee, Margery. "Why C.K. Stead didn't like Keri Hulme's the bone people: Who can write as Other?" Australian and New Zealand Studies in Canada, 1989. http://hdl.handle.net/2429/11686.
Texto completo da fonteResumo:
Stead argues that Hulme, with only one Maori great-grandparent, is not Maori enough to win a literary prize for Maori writing. The paper examines various means for dealing with the vexed question of how to judge whether someone of mixed ancestry can identify with the part of that ancestry that is a minority without risking appropriation of that culture. Hulme and the controversies surrounding her identity and her novel provide a useful focus.
36
Caër, Mathilde. "Etrangeté du vivant et désarticulation des transmissions immatérielles dans l’œuvre courte de l’auteure néo-zélandaise Keri Hulme". Thesis, Brest, 2016. http://www.theses.fr/2016BRES0033/document.
Texto completo da fonteResumo:
Paru en 1983, The Bone People, le premier et à ce jour le seul roman de l'auteure néo-zélandaise aux origines maories Keri Hulme (1947-), a profondément marqué ses lecteurs, car il a montré, de façon poignante et unique, une image d'Aotearoa- Nouvelle-Zélande, de sa nature rugueuse, de ses habitants et de la richesse de la culture maorie. À l'inverse, les poèmes et les nouvelles de Hulme n'ont pas reçu le même accueil et n'ont été que très peu étudiés, c'est pourquoi nous nous y intéressons dans cette thèse. Ces textes brefs laissent au lecteur une sensation d'étrangeté. Est étrange ce qui est hors du commun, bizarre, surprenant. L'étrange possède un caractère indéfinissable, si bien qu'il est parfois impossible de dire précisément ce qui est à l'origine de ce sentiment singulier difficile à cerner, parfois inquiétant. L'objectif de notre étude est de mieux comprendre et d’expliquer les manifestations de l'étrangeté dans l'oeuvre courte de Keri Hulme. Pour ce faire, la première partie ancre l'oeuvre de Keri Hulme dans des contextes historique, culturel et littéraire afin de mieux cerner les identités contemporaines multiples de la Nouvelle-Zélande et de montrer l'affiliation littéraire de Hulme. Dans notre deuxième partie, nous étudions les rapports de l'humain à la nature et au vivant non-humain dans ce que nous nommons l'écriture écopoétique de Hulme. Enfin, dans la troisième partie, nous nous intéressons à la représentation de la hantise et du blocage dans la transmission immatérielle. Nous analysons la manière dont l'auteure se sert des caractéristiques formelles du genre de la nouvelle, mettant à l'épreuve et façonnant sa forme malléable pour exprimer des maux néo-zélandais et traduire la rupture dans la transmission de l'héritage culturel. Nous démontrons que l'écriture de Hulme offre aussi une forme de fantastique, qui invite le lecteur à accepter l'inexpliqué et à voir que se trouver dans un entre-deux culturel – maori et anglo-saxon – permet d'adhérer à deux systèmes de pensée qui confluent et s’enrichissent mutuellementFirst published in 1983, The Bone People, to this day the only novel by New Zealand author with Maori origins Keri Hulme (1947-), had a tremendous impact on its readers. It struck them for its capacity to show, in a unique and poignant way, an image of Aotearoa- New Zealand, its rough nature, its inhabitants and the enriching Maori culture. On the contrary, Hulme's poems and short stories were not read with the same enthusiasm and have been the subject of very few studies. This is the reason why I decided to focus on Hulme’s short texts in this dissertation. These short texts convey the uncanny, which can be defined as a feeling of unease, strangeness and unfamiliarity. What is strange can also be incomprehensible, so that it can be difficult to understand the origin of this feeling of unease. The aim of this study is to better understand and explain the manifestations of the uncanny in Keri Hulme short texts. The first part focuses on the historical, cultural and literary contexts in order to grasp the multiple contemporary identities of New Zealand and to show Hulme's literary affiliation. In the second part, I study the links between humans, nature and the non-human in what I call Hulme's ecopoetics. Lastly, I focus in the third part on the representation of haunting and the impossibility to pass on the cultural heritage. I study how the author uses and challenges the characteristics of the short story, shaping its malleable form to express New Zealand wounds. I also intend to demonstrate that Hulme's writings contain the fantastic, which invites the reader to accept what cannot be explained and realize that being in-between two cultures – maori and anglo-saxon – allows to better understand two belief systems that come together and enrich each other
37
Earl, Emma. "Brand New Zealanders: The Commodification of Polynesian Youth Identity in bro'Town". Thesis, University of Canterbury. Journalism and Mass Communication, 2006. http://hdl.handle.net/10092/1036.
Texto completo da fonteResumo:
Maori and Pacific Island youth are the 'it kids' of Aotearoa New Zealand television today, as the exceptional success of the television series bro'Town attests. Corporate sponsors clamour to associate their brands with the hit programme, from international heavyweights including Coke and Vodafone to local players such as G-Force. Likewise, celebrities from at home and abroad proclaim their support for bro'Town in guest appearances on the show. But, what is at stake when the visibility of Polynesian youth in the media is so inextricably intertwined with the commercial imperatives of major corporations and pop-culture celebrities? This paper attends to an absence of critical response regarding the role of commercial influences in the representation of Polynesian youth identity in bro'Town. In striving to be popular, contemporary television in Aotearoa New Zealand often addresses the preconceptions of its target audience. The commodification of Polynesian youth identity in bro'Town, therefore, may be interpreted as a marketing strategy to tap into a popular ideological shift towards multiculturalism in Aotearoa New Zealand without disrupting the dominant ideology of white, middle-class masculinity from which capitalism derives. Although bro'Town offers specific challenges to popular stereotypes of Polynesian youth culture, the discursive construction of Maori and Pacific youth identities in the show is still circumscribed by a consumerist ethos that demands adherence to Western capitalist culture in Aotearoa New Zealand. Bro'Town operates in complicity with pre-existing binaries between masculinity/femininity and heterosexual/homosexual and thus implicitly reinscribes the status quo for youth in Aotearoa New Zealand today. Moreover, bro'Town's multicultural ethic is largely contrary because the series fails to contest popular stereotypes about other ethnic minorities. In Brand New Zealanders, it is argued that the corporate co-option of Polynesian youth culture in bro'Town ultimately does less to pry open new discursive spaces for the development of youth identity than to operate as a vehicle for the deliberate shrinking of consumer choice.
38
Wakefield, Benita. "Haumanu taiao ihumanea: collaborative study with Te Tai O Marokura Kaitiaki Group : Tuakana Miriama Kahu, Teina Benita Wakefield". Lincoln University, 2008. http://hdl.handle.net/10182/1335.
Texto completo da fonteResumo:
The health of the environment is integral to the health and wellbeing of the people. When the balance between Atua, whenua and tangata is disrupted, desecrated, disturbed or violated, it can have a detrimental impact on these relationships. This research study explored alternative indigenous paradigms for conceptualizing an environmental health framework that would improve the potency and health of all living things. A key question of the research study was to explore how Ngati Kuri sought to strengthen their relationship and connection with the natural world. The Hapu established Te Tai O Marokura health and social services as a vehicle to improve potency: healthy environments, healthy people. The specificity of Ngati Kuri experiences provided a broader context for researching and theorizing about restorative models that utilized traditional knowledge localized to a particular area. Another key question was to examine how Maori cultural values that were embedded within a worldview, could offer insights and constructs for new ways of being and thinking in the modern world. Kaupapa Maori philosophical positioning and theorizing informed the approaches and practices underpinning the study. The key aspects of the methodology were constructed around the tikanga principles of tinorangatiratanga, whakapapa and kaitiakitanga to provide a rationale for the collaboration formed with the Hapu. At the heart of the thesis is the validity given to the collective ownership of indigenous knowledge which challenges the fictional notion of a singular, temporally bound authorship. The thesis reflects the whakawhanaungatanga (reciprocal understanding) relationship between the Tuakana represented by Miriama Kahu and the Teina, Benita Wakefield working collaboratively with the Kaitiaki construct group formed to ensure that the use of indigenous knowledge and its transmission processes had honest transparency. The Tuakana was responsible for providing guidance, wisdom and mentoring to the Teina, the enrolled academic student responsible for producing the written thesis. These innovative collaborative Kaupapa Maori methods and practices in the study have tested the boundaries of conventional doctoral processes, breaking university academic regulations and challenging the western academy in the political nature of collective knowledge production and validity of indigenous knowledge. Qualitative and quantitative processes, approaches and methods were also utilized to inform the study and to ensure reflexivity of research practices. The key findings of the study were: • Improving potency requires a depth of intimacy and connection with all living things that involves a reciprocal understanding of the relationship between Atua, whenua and tangata. • Indigenous knowledge is localized to a spatial area and embedded within a worldview that validates and affirms cultural values and beliefs which continue to have relevance in more contemporary times. • The transformative nature of alternative indigenous paradigms must encompass the totality of creation, humanity and their genealogical and inter-generational linkages to all life. A major contribution of this PhD has been to create new knowledge, ways of thinking and meaning for restoring potency through the environmental health conceptual framework grounded in cultural and spiritual values. The specific focus on Ngati Kuri traditional knowledge authentic to the Hapu and their application, has significantly contributed towards constructing alternative indigenous approaches for meeting the challenges within the modern world.
39
Bergin, Paul. "Maori migration and cultural identity : the Australian experience". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244154.
Texto completo da fonte
40
Samson, J. O. (James Oliver), e n/a. "Cultures of collecting: Maori curio collecting in Murihiku, 1865-1975". University of Otago. Department of Anthropology, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070504.115610.
Texto completo da fonteResumo:
The ambivalence of many prehistorians toward curio collections has meant that, although they recognise some of their shortcomings, they nevertheless use collections as if they had qualities of archaeological assemblages. In this dissertation it is posited and then demonstrated that curio collections are very different entities to archaeological assemblages. In order to use collections in valid constructions of New Zealand�s pre-European past, the processes that led to their formation need to be understood. It is only then that issues of representation can be addressed.
In order to better understand the collecting process, a study of the activity of 24 curio collectors who operated in the Murihiku region of southern New Zealand during the period between 1865 and 1975 was undertaken. The study was structured about two key notions: the idea of the �filter� and the idea that tools and ornaments have a �life history� that extends from the time that raw material was selected for the manufacture to the present. The notion of the filter made possible a determination of the effects of particular behaviours on patterns of collector selectivity and the extent and nature of provenance recording; and the extended concept of life history recognised that material culture functions in multiple cultural and chronological contexts-within both indigenous and post-contact spheres.
Examination of the collecting process led to the identification of five curio collecting paradigms: curio collecting for the acquisition of social status, curio collecting for financial return, curio collecting as an adjunct to natural history collecting, curio collecting as an adjunct to historical recording, and ethnological or culture-area curio collecting. Filtering processes associated with each paradigm resulted in particular, but not always distinctive, patterns of curio selectivity and styles of provenance recording.
A switch in the focus of attention from examination of curio collectng processes generally to the study of the filtering processes that shaped collections from a specific archaeological site-the pre-European Otago Peninsula site of Little Papanui (J44/1)- enabled some evaluation of individuual collection representation. A database recording up to 19 attributes for each of 6282 curios localised to �Little Papanui� in Otago Museum enabled 31 dedicated or �ardent� collectors who operated at the site to be identified. These 31 dedicated collectors were grouped according to the paradigm that best described their collecting behaviour. It was found that the greater proportion of these dedicated collectors (n=12, 39%) had been influenced by the ethnological or culture-area collecting paradigm. These 12 collectors were responsible for recovering a remarkable 5645 curios or nearly ninety-percent (89.86%) of the meta-collection.
Because curio collections lack meaningfully recorded stratigraphic provenance, it is the technological and social context in which tools and ornaments functioned that must become the focus of curio collection studies. Appropriate studies of technological and social and context focus upon evaluations of raw material sourcing, evaluations of manufacture technique and assessments of tool and ornament use and reuse (and integrative combinations of these modes of study). These sorts of evaluation require large collections compiled in the least selective manner possible and the collections need to be reliably localised to specific sites. Collections compiled by the ethnological or culture-area collectors have these qualities. Collections compiled within other paradigms lack locality information and were assembled in highly selective manners.
41
Black, Taiarahia. "Kāore te aroha-- : te hua o te wānanga : a thesis presented for the degree of Doctor of Philosophy in Māori Studies at Massey University, Palmerston North, Aotearoa, New Zealand". Massey University, 2000. http://hdl.handle.net/10179/1117.
Texto completo da fonteResumo:
Te Ora Ē noho anā nō i te koko ko Ōhiwa, kia whakarongo rua, Aku taringa ki te Tai o tuarā e o Kanawa, E āki ana mai ki uta r o Ōhakana. Ki te whānau a Tairongo, Kai Tāuwhare rā ko te kopua-o-te ururoa, Ko te kai rāria noa mai te raweketia e te ringaringa, Me whakarangi-pūkohu e au ki Tītītangi ao ki te Te Aitanga-ā-Wheturoa, Kia whītikiria taku hope ki te maurea whiritoi, Kia noho au ki Puhi-nui tonu ki Te Maungarongo a Te Rangiāniwaniwa, Ka mawhiti tonu rā taku haere ki ngā tihi tapu ki Maungapōhatu kia Taiturakina; Kia titiro iho au ki Ruatāhuna ki Manawarū ē ko Te Aitanga-ā-Tūhoe.... Ko te hua o te wānanga o a Tūhoe kōrero tuku iho hāngai ki ana waiata tawhito te pūtake o tēnei tuhinga roa kia auhi noa mai te wairua o ngā tūtakinga kōrero kia riro ko ēnei kōrero tuku iho hei matua hikihiki, whakataratara i te hinengaro, i te wairua, e mau ai tēnei o ngā whare whakairo kōrero o te hua o te wānanga a Tūhoe. Kia kaiaohia aua kōrero ki te ura mai o te motu ki runga i ngā pae maunga o Huiarau tau iho ki a tātau e pōkai kaha nei, e tau awhi nei ki runga i te mata o tēnei whenua ātaahua. Ka paenga rā ngā tau ka kitea, ka rangona tēnā pu kōrero, tēnā whare whakairo kōrero, whakairo waiata. Mea rawa ake kua whakangaro atu ki te tira e tauwhare mai rā. Hika rawa ake, kua mawhiti kē te haere ki te mākau nui o te iwi e tīraha mai rā, tē whakaaratia! Kia rangona, kia kitea noa e tātau te mata kōrero kia eke rā ki runga, taihoa rawa ēnei taonga e ngaro, taihoa rawa nei taonga e haukotia. Ka huri whakauta ki te hua o te wānanga, ko te waiata tawhito tēnā, ko te momo rerenga kōrero i hua mai ai i roto i ngā noho tahitanga a te tangata. He kupu ēnei hei whakaata i te hinengaro, wairua, te taiao, ngā rākau, te wai, te moana, ngā whetu, te whenua, ngā pakanga, te kawa o te marae, te noho tahitanga a ngā tūākana\tāina\tuāhine. Te reo o mātua, o kuia, koroua, ngā kaipupuri i te ahi kā roa o te wā kāinga. Inā hoki ko nga āhuatanga o te tangata tēnā tōna hanga, tōna whakatipu, ōna whakaaro, tōna ngākau, tōna wairua, me ngā momo hāhi i tipu ake ai te pono, ka titiro iho te tika i te rangi ka oti nei he waiata e tipuria ai te hua o te wānanga ki roto i a tātau katoa. Waihoki ko aua waiata nei te ahi whakakā roa o te ngākau,kei kona ōna timatatanga, engari kāore nei ōna whakamutunga. Ka pikitia ake te toi huarewa kia kite noa atu i te kaha o te whakaaro. Ko te wāhanga nui ia kia hapaina tēnei tuhinga roa, hei whakaoho, hei tuku, hei tātari i ngā whiriwhiringa kōrero ā-tuhi, ā-wāha kei roto i te whare kōrero o te whānau, hapū, iwi e timata ai, e mau ai te hua o te wānanga o te whaitua whenua. Tae atu ki ngā takahanga whakaewa ka oti nei he waiata tawhito hei kaiarataki ki ngā tihi maunga o te whakaaro. Ko te kapunga whakaaro ko te whātoro, i te tātari i te kupu, ki te whakamārama i te hua o te wānanga hei tumu whakarae kōhikohi mōhiotanga ki runga, ki raro ki ngā tai timu o te hua o te wānanga. I roto i tēnei tuhinga roa ka takea mai te wānanga i te kore, i te pō, i te ao mārama e tohea ai ngā kete e toru o te wānanga hei anga tohutohu, piki tūranga whakaakoranga ki hea mai nei! Mai i roto i aua kete ka nanahu te hinengaro kōkoi o tātau tīpuna mai anō i te ao Māori. Ko te ao mārama tēnā, ko te ao whenua tēnā, ko ngā pakanga tēnā, ko ngā tinihanga ēnā, ko te apakura, ko te hakamomori ka hua nei te wānanga. Nō reira he mahi, he kaupapa nui tā tēnei tuhinga roa ki te whakakao mai i ngā waiata e mohio ana tātau hei papa kōrero, hei wānanga mā te hunga kei te piki ake i ngā takutai moana o te whakaaro, o tēnei ao e wehi mai nei ki a tātau. Kāre e mihi kei te hopo te iwi, te hunga mau i ēnei waiata ki runga i o tātau marae kei ngaro memeha noa ēnei taonga a tātau. Ae! Kei te tika tā rātau hopo. Inā hoki kua riro kē te reo whakaarorangi i te oro o te waiata i ngā tai nenehawa, whakapōrearea e hukahuka mai nei. Ahakoa tēnei kei te whakaara ake ēnei waiata i runga tonu i te kaha o tēna, o tēna ki te whakaara. Kei te tahuri nui mai te hunga rangatahi, taiohi ki ēnei waiata koia tēnei te tūmatanui o tēnei tuhinga roa, hei tāhu whakaea mo te hinengaro, mo te ngākau o aua whakatipuranga e hiahia nei rātau ki ēnei taonga. Mā te karakia hei waere te whenua, mā te taki i ngā kōrero mo ngā atuā te whakataukī, te whakapepeha ka pupuke mai te hihiri o te mahara i ō tātau tipuna kōkoi e whakakitea nei tātau i ēnei rā ki aua tohu. Ka huia rnai aua pitopito kōrero katoa hei kākahu maeneene ki roto i te kupu o te waiata tawhito, kā mau. He whakaatu tēnei tuhinga roa kei te ora tēnei o ngā momo whare pupuri kōrero i te pū; i te more, te weu me ngā pātaka iringa kōrero o te ao ō Tūhoe ō neherā, tae noa mai ki ēnei rā. Kāti he wā anō i roto i taua ora ka tōia te whakaaro ō Tūhoe, ō te Māori e tauiwi hei tinihanga māna. Engari e kitea ai i roto i tēnei tuhinga roa, ko te toki hei kaupare atu i taua tinihanga ko te kōrero i tuarātia rā: 'Hokia ki o maunga kia purea koe e ngā hau o Tāwhirimātea' Koia tēnā te kaupapa o tēnei tuhinga roa he tātari i te hānuitanga, te taiwhakatū o taua kōrero: Hokia ki o maunga... Ma taua kōrero Hokia ki o maunga ... ka rangona te mātaotao o te hua o te wānanga o te pakanga o te whenua, o ngā pikikōtuku i tukitukia, kātahi ka kōrero ai ki roto i tā Tūhoe whakatau i ana whakaaro, e taea ai te ruruku ka puea ake. Koia tēnei ko te mana i roto i ngā whakatakotoranga kōrero e mau ai te kurataininihi, te kurataiwawana o te whakaaro. He hua wānanga tēnei e whakaatungia ai e te hinengaro ngā takahanga motuhake, me te hāngai o ā rātau kupu mo ngā whakaaro e tau nei ki tēnei Ao Hurihuri. Nā ngā mahi a ō tātau tīpuna, te para i te huarahi kia takahuritia ai ngā mahi kikino o te riri Pākehā i tū ake ai ngā poropiti o aua tau kikino i rnurua ai ngā whenua, i tukua ai te iwi ki raro. I tū ake ai rātau te hunga poropiti ki te rapu i te ora i te kaupapa tōrangapū mo ngā whenua i hahanitia. Mai i ēnei kaupapa ka hau te rongo o te waiata tawhito hei tūāpapa whakaohooho, whakanekeneke i a tātau katoa, ahakoa ko wai. Whā tekau katoa ngā waiata o tēnei tuhinga roa rnai i tēnā kokona o Tūhoe, rnai i tēnā kokona o Tūhoe e kawe ana i te hua wānanga hei whakaata, hei kōwhiri i te hunga i kaha i rnau tonu te ngangahau i ngā totohe kōrero, totohe tangata, totohe whenua. I kona ka hua te wānanga ka tohea te riri ka mau, i ea ai tētahi wāhi o te mamae. Koia tēnei ko te whakaatu i te kaha o te tohe i te pō, i te awatea. Ko te kawa o te marae te ātamira whakatāhu, tuku i aua hua wānanga i nei rā e rangona ai te kōrero ā-iwi, te hī o te mita o te reo waiata hei hokinga atu ki te nohoanga o te kupu. Ko tētahi anō kaupapa o tēnei tuhinga roa he whakahoki mai anō i te rnatapihi o Matariki, kia meinga ai ki te kairangi o te kawa o te marae, ka tau ki te whenua i maringi ai te toto. Ko ēnei hua wānanga te oro o te ngākau o Te Ūrewera, te whītiki o te kī mo te tuakiri mo tēnā whakatipuranga, rno tēnā whakatipuranga. Ae! Mā te hua wānanga a Tūhoe e whakaea te mamae e puta ai te pātai. Ko wai rā au? I ahu mai taku wānanga i whea? E ahu ana au ki whea? No te rā nei kua riro mā tēnei tuhinga roa e whakaatu ētahi o ngā hau kikino i whakawhiua kirunga i te iwi e te kāwanatanga i a ia e āki mai ana mo ngā rawa a te iwi, hei tuku he tangatakē. Nō reira i tikina ai te tauparapara a Te Kapo o te Rangi hei whakatauira i te takenga mai ongā kōrero mai i te koko ki Ōhiwa ki te pō, ki te pouri, ki te ao mārama. 'Hokia ki maunga' ko te tangata, ko te iwi, ko te hapū, ko te whānau te tīmatanga o te hua o te wānanga. Koia tēnei tētahi anō kaupapa o tēnei tuhinga roa, he āhuru i aua pukenga tautōhito kōrero kia mau te rangi, kia mau te hā, kia rangona te hua wānanga, oho ake ki te ao ka oti nei he waiata tawhito hei hoa haere whakamua. Ko te kōpae o te whare tēnā e tautokona ana hoki te ahu whakamuatanga o ngā mōrehu kōrero e arohatia nei e tātau. He huarahi atu tēnei hei āwhina, hei tohu i te kei o te waka ki ngā ngaru kokoti e pukepuke rnai nei. Ko te whakapae o tēnei tuhinga roa e titikaha ai ki te hinengaro o Tūhoe me mau ana momo kōrero ki ngā momo hangarau o tēnei ao hurihuri kā tika. Kua roa ēnei taonga e ārikarika ana hei whakarei i te kupu kōrero ki te hunga mate, ki te tira e tatari rnai rā i te waharoa o te marae ki te whakaeke. Kei roto i te wairua o tēnei mahi ka tukua āianei ēnei taonga kia kore ai tātau e taka ki roto i te korekore o te hinengaro, hei whakamahi mā te tamaiti o Tūhoe e hiki ake nei i ngā pae tata, i ngā pae tawhiti. Ko tēnei tuhinga roa te kura kimihia o te ura rnai o te motu i tua atu o Huiarau. Kia hau ai te rongo o a tāitau kōrero ki mua i a tātau hei homai i te aroha kia au ai te matatū tonu, ka maranga kei runga. Kia taria te roanga o te kōrero. Ae! Me hoki rā kā tika: Kā hoki nei au ki te mauri o taku waka a Mātaatua Ko Pūtauaki ki a Ngāti Awa Ko Tāwhiuau, ko Tangiharuru Ko te rae rā o Kohi ki a Awatope Ko Mānuka tūtahi ki Whakatāne, kia Apanui Ko te mauri haria mai nei hei whakaoho i taku moe Ē kō kō ia e ara ē!
42
Wright-St, Clair Valerie A. "'Being aged' in the Everyday: uncovering the meaning through elders' stories". Thesis, University of Auckland, 2008. http://hdl.handle.net/2292/3080.
Texto completo da fonteResumo:
It’s like the sun and the tide. The aim of this study was to understand the meaning of ‘being aged’ through the everyday experiences of those who are aged. Philosophically, this interpretive study was informed by hermeneutics and interpretive phenomenology. The writings of two twentieth-century philosophers, Hans-Georg Gadamer and Martin Heidegger, guided the study’s design and research methods. The phenomenon of interest is ‘being aged;’ a thing which is ordinarily taken-for-granted in the everyday. However, much is already spoken and empirically ‘known’ about the phenomenon by those who are not yet aged. Methodologically the study’s design sought to ‘put aside’ those voices and listen in closely to what elders themselves had to say about being in their everyday lives. Individual research conversations were conducted with fifteen participants; four Maori elders aged 71 to 93 and eleven non-Maori elders aged 80 to 97 years. All were living in private residences on Auckland’s North Shore and recruited by way of the general electoral roll. The conversations were focused on gathering the stories of particular everyday events as well as the person’s reflections on aging. Anecdotes drawn from the conversations formed the research text. Hermeneutics informed the interpretive engagement with this text. As a non-Maori researcher, cultural integrity of the text and the interpretations was enhanced through partnership with a Maori advisor. Dwelling hermeneutically with the anecdotal text was a way of listening to the spoken and unspoken words. Four overarching notions were illuminated and form the study’s findings. They are my interpretive descriptions of the ordinary ways of ‘being in the everyday,’ the experiences of ‘being with others’ in advanced age, the announcing of being aged in the uncomfortableness of ‘experiencing the unaccustomed’ and how ‘aging just is’ there in an everyday way. Reflecting phenomenologically on the findings, the meaning of being aged is in its ordinariness. My thesis is that being in the ordinary everyday in advanced age both conceals and reveals the phenomenon of being aged.
43
Papesch, Te Rita Bernadette. "Creating a modern Maori identity through Kapa Haka". Thesis, University of Canterbury. Theatre and Film Studies, 2015. http://hdl.handle.net/10092/11263.
Texto completo da fonteResumo:
Ariā – Abstract
This thesis is concerned with discovering if and how Māori cultural performance, which we now know as Kapa Haka, has contributed to the creation and development of a modern Māori identity. Māori cultural identity is traditionally traced through whakapapa and is confirmed by a practising knowledge of te reo Māori, kawa and tikanga. Whakapapa links a person to his or her atua, tangata, whenua, tūrangawaewae, marae, whānau, hapū, iwi and waka. The question arises as to whether these are still essential elements in defining a modern Māori (cultural) identity. I want to find out what that modern Māori identity looks like and how it is described. I say it is described in and by Kapa Haka.
The framework used for this thesis is that of a Kapa Haka performance, starting with the whakaeke – introduction, and ending with the whakawātea - exit. It weaves together personal histories - my own and those who have memory of the first Festival in 1972 and other developments. It also incorporates social history as it has affected Māori. It looks at the impact this has had on Kapa Haka from the early concert parties set up for tourist consumption, to iwi and Hāhi hui, to Te Matatini in the present, all the while developing an argument for a modern Māori identity.
In undertaking to write this doctoral thesis in Theatre and Film Studies, I have placed myself in a position where I have to step outside of my assumptions of what I think I know about who I am and what I am. This is in order to attempt to explain what I mean by not only a cultural identity, but also a modern Māori identity, as identified in Kapa Haka, so that others will understand. I need to be able to sing the song when I need to, remembering that it is what I do best.
44
Bennett, Adrian John Te Piki Kotuku. "Marae : a whakapapa of the Maori marae : a thesis submitted [in fulfilment of the requirements] for the degree of Doctor of Philosophy in [Cultural Studies] at the University of Canterbury /". Thesis, University of Canterbury. Culture, Literature and Society, 2007. http://hdl.handle.net/10092/1027.
Texto completo da fonteResumo:
A whakapapa of the marae Whakapapa, a Maori word, is often abstracted to the English language as the word genealogy. Whakapapa however has a more subtle and comprehensive meaning in Maori. In that language it has complex connotations of genealogical lines, yes, but also the history of the people involved and perhaps most importantly, the inter-relationships between those people. Degrees of consanguinity are all important when establishing relationships within Te Ao Maori - the Maori world. Marae, the basis of this thesis, is another Maori word. A marae, at its simplest, might be referred to as an agglomeration of separated, functional buildings on an area of reserved land, usually deemed to be sacral to some extent. Marae have an ancient history both in New Zealand Maori culture, but really originating at least in part, in the older cultures from which our Maori culture was eventually derived, from other, earlier settled, Pacific Islands. This thesis then is a genealogy, a sort of cultural history of marae, but is based on the idea and Maori sense of the whakapapa and so partakes of the nuances involved. It is these additional complexities that are referred to by the use of the word whakapapa in the title of this thesis. This thesis investigates the lineage of the marae, tracing it back to legendary roots, but it also examines the relationships between the components of the marae and also the place the marae has established within Maori (and other) communities. Beyond the historical forms of the marae that this thesis investigates are the other aspects that delineate what a marae really is. It is not simply a group of buildings at all, although this is a common non-Maori understanding of its disposition. A marae is a tapu or sacred space, and within or nearby that space are buildings whose form, function and meaning have only come to their present conjunction in (written) historic times. What makes the marae is the combination of the people and the ritual that is involved on a marae, the marae space and lastly, the physical buildings. The buildings, particularly carved houses, have additional meaning that they lend to the thread of the story. They themselves represent the whakapapa of the marae, and specifically of the hapu (or sub-tribe) who inhabit that marae. They do this by direct representation, but also by analogy and by spiritual means that are little dealt with in most literature. Ancestors in Te Ao Maori are deemed to exist within the very fabric of the building and have a renewed or continuing existence that is created in the first instance by a melange of ritual and belief. This thesis discusses both the usage of ritual to create such physical interjacence, utilised in modern times within whare (houses), and the continued use of regular ritual on marae for human functions. It is only together that a complete modern marae is created. With any of these elements missing the marae form is truncated or lessened and diminished in some ways. So, marae which have been recreated in preserved forms, such as those in museums, are discussed at length in this thesis, by contrast with marae in regular usage for 'traditional' purposes. In essence then, this is an investigation of the marae, but in terms, manners and ways, which have not always been fully or comprehensively dealt with before.
45
Stephenson, Maxine Sylvia. "Creating New Zealanders: Education and the formation of the state and the building of the nation". Thesis, University of Auckland, 2000. http://hdl.handle.net/2292/30.
Texto completo da fonteResumo:
Educational activity preceded official British presence in New Zealand. The development of the New Zealand state from crown colony, to a system of relatively autonomous provincial councils, to a centralized administration took place within a period of four decades. Co-terminous with and essential to the state's progressive securing of its authority was the institutionalization of separate national systems of education for Maori and Pakeha. Whilst the ascendancy of the state and the securing of education as a central state concern proceeded ultimately with the sanction of the state and in accordance with its objectives it was not a straight forward process in a young nation which was born democratic, but was struggling to consolidate political and cultural unity. The various stages and the ultimate form that education in New Zealand took were closely linked to shifts in the nature and role of the state in its formative years, in the nature of its relationship with civil society, and in its official relationship with Maori. This provided the context and dynamic of the shift to state control as public schooling came to dominate over private or voluntary efforts, and as the particularism of isolated provincial settlements was replaced by a system designed to serve the nation as a whole. Positing conceptual links between the development of national education and the processes of state formation and nation building in a colonizing context, this thesis argues that the institutionally differentiated form that universal education took in New Zealand produced a site through which socially, culturally and ideologically determined conceptions of “normality” would be legitimated and become hegemonic. By nationalizing education to legitimate a culture of uniformity based on a specific set of norms, individual New Zealanders were differentially created according to class, gender and ethnicity, and to physical, intellectual, behavioural and sensory functioning.
46
Harkness, Jane. "Cultural Conversations in a Counselling Context". The University of Waikato, 2008. http://hdl.handle.net/10289/2242.
Texto completo da fonteResumo:
This research project focuses on counselling practice with Māori women who have engaged in counselling in relation to overcoming the effects of both historic and recent sexual abuse. The researcher / counsellor is pakeha. The counsellor / researcher, researches her practice and its possible effects through research interviews with three women. The project offers a reflection on her practice ethics and on what she learns from the women. In particular, she explores the intentions and effects of an orientation to counselling that includes offering and taking up conversations about aspects of cultural identity. She explores the effect of the counselling conversations where aspects of ethno-cultural identity have been included on the women‟s sense of identity. She explores what she draws on as a Pakeha counsellor when offering and taking up conversations about aspects of cultural identity. She also explores the effects of offering and taking up conversations about aspects of cultural identity for the work of counselling. The project shows the researcher‟s responses to the research meetings and the learning she takes to her ongoing counselling practice.
47
Sims, Miranda, e n/a. "Planning for the cultural landscape : from mountains to the sea : a Maori perspective". University of Otago. Department of Anthropology, 2000. http://adt.otago.ac.nz./public/adt-NZDU20070518.115102.
Texto completo da fonteResumo:
For Maori the cultural landscape is the foundation of traditional, historical and spiritual values and is fundamental to their cultural ideology. It is the relationship between people and the land that bestows Maori with a sense of cultural identity and belonging. At present the cultural landscape is under increasing pressure from inappropriate development, resulting not only in the destruction of the physical landscape but also defilement of associated intrinsic values.
Planning for Maori cultural landscape values at the district level is challenging, with limited sucess in curbing landscape degradation under a dominant western planning regime. This study examines the planning process incorporating the cultural landscape values of Maori within the context of the Dunedin district. An overview of cultural landscape significance is provided. The study also assesses the current measures employed onto the landscape. The study also assesses the current measures employed for protecting the cultural landscape and offers recommendations for improving the integration of cultural landscape values into the planning process, both at a general level and with particular reference to three case studies of culturally significant landscapes in Dunedin.
A combination of in-depth interviews with local Maori and Dunedin City Council planners, literature review, district plan content analysis and case studies established that current protection measures engaged by the Dunedin City Council are insufficient and lack the specificity required for adequate cultural landscape protection. A general lack of comprehension regarding cultural landscape meaning amongst planners was also found.
It is recommended that cultural landscape planning extends beyond statutory requirements to adopt a collaborative approach, with Maori having a more significant role in the planning process. Three main recommendations for future management of the cultural landscape are provided: identification, co-management and public education. Together these recommendations promote a move towards a planning system with a greater bi-cultural focus. Improved protection provisions in planning will ensure the continuation and enhancement of the Maori cultural landscape into the future, as part of New Zealand�s heritage.
48
Tepano, Martin Ariki. "Educación Rapa Nui : revitalización del idioma y cultura Ma'ori Rapa Nui". Tesis, Universidad de Chile, 2018. http://repositorio.uchile.cl/handle/2250/147495.
Texto completo da fonteResumo:
SEMINARIO PARA OPTAR AL TITULO DE INGENIERO COMERCIAL, MENCIÓN CIENCIAS ECONOMICASEsta tesis analiza el Sistema de Educación instaurado en Rapa-Nui, y su rol en la revitalización del idioma y cultura local. El estudio parte visualizando los problemas del actual sistema educacional, con un análisis desde los mismos programas que se han desarrollado en las escuelas, junto con determinar las causas político, sociales y educacionales de la inminente perdida del manejo y uso del idioma rapa nui en la comunidad escolar y en general. Este trabajo se centra en justificar la educación de medio rapa nui y los cursos de inmersión, como pilar fundamental para avanzar en un sistema educacional propio, que se haga cargo de revitalizar el idioma rapa nui y su cultura. El análisis utiliza como ejemplo a seguir, dos experiencias internacionales exitosas en revitalización de idioma y cultura, el maorí y el hawaiano. El estudio termina con una discusión en materia de educación indígena, aterrizados a la realidad Rapa-Nui y la relación con las políticas educacionales del Estado de Chile, describiendo como debería ser el sistema educacional rapa nui, que hay que hacer para lograrlo, y que costos se deberían tomar en cuenta en grado de prioridad estratégica.
49
Bujotzek, Manfred. "The portrait of the Maori's cultural treasures in Alan Duff's work Taonga". Hamburg Kovač, 2008. http://d-nb.info/992158540/04.
Texto completo da fonte
50
Reid, Jennifer. "Barriers To Maori Student Success At The University Of Canterbury". Thesis, University of Canterbury. Sociology and Anthropology, 2006. http://hdl.handle.net/10092/903.
Texto completo da fonteResumo:
This thesis explores how the University of Canterbury has responded to the Tertiary Education Strategy's (2002-2007) concerns vis-à-vis declining Maori participation and unsatisfactory rates of retention and completion in mainstream universities. This research is based on the qualitative method of in-depth taped interviews with twenty-five participants enrolled as 'Maori' at Canterbury in 2004. Notwithstanding increased recognition of biculturalism at Canterbury, issues relating to entrenched monoculturalism identified by Grennell (1990), Clothier (2000) and Phillips (2003) appear to be largely unresolved. Participants confirm the Ministry of Education's (2001) contention that Personal and Family Issues, Financial Difficulties, Negative Schooling Experiences, Inadequate Secondary Qualifications, Transitional Difficulties, Isolation, Unwelcoming Tertiary Environments and Inappropriate Support Structures are barriers to Maori success. However, testimonies reflect that these barriers represent exogenous factors derived from state and institutional policies and practices, not endogenous factors attributable to Maori genes, cultural socioeconomic status or engagement with the system. The Tertiary Education Strategy's (2002-2007) devolution of responsibility to institutions to address ethnic disparities in human capital imposes the same structural constraints on Maori that undermine achievement in the compulsory sector. The types of support structures participants identify as conducive to addressing deficit cultural capital and fostering academic achievement are Maori-centred initiatives, devoid of the deficit ideology that underpins mainstream assimilationist interventions; and or institutional provisions that incorporate greater stakeholder input with improved accountability and monitoring mechanisms that safeguard against recourse to deficit rationalizations for underachievement. Maori parity in engagement with the tertiary education sector is contingent upon the state and its institutions redressing the cumulative effects of the colonial and neo-colonial marginalization of Maori in Aotearoa/New Zealand.