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Статті в журналах з теми "Maori culture"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 1 лютого 2022

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1

Bistárová, Lucia. "Formovanie kultúrnej a etnickej identity Maoriov prostredníctvom príslušnosti ku gangu." Kulturní studia 2021, no. 1 (May 1, 2021): 61–84. http://dx.doi.org/10.7160/ks.2021.150104.

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Анотація:

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

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2

Gladney, Dru C. "The Xinjiang Uyghur Autonomous Region as an example of separatism in China." Kulturní studia 2021, no. 1 (May 1, 2021): 85–104. http://dx.doi.org/10.7160/ks.2021.150105.

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Анотація:

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

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3

Rangihau, John. "Maori culture today." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 3–12. http://dx.doi.org/10.11157/anzswj-vol20iss4id327.

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4

D'Alleva, Anne, and D. C. Starzecka. "Maori Art and Culture." Journal of the Royal Anthropological Institute 5, no. 1 (March 1999): 103. http://dx.doi.org/10.2307/2660968.

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5

Linnekin, Jocelyn, F. Allan Hanson, and Louise Hanson. "Counterpoint in Maori Culture." Contemporary Sociology 14, no. 6 (November 1985): 720. http://dx.doi.org/10.2307/2071431.

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6

Goldman, Philip, F. Allen Hanson, and Louise Hanson. "Counterpoint in Maori Culture." Man 21, no. 2 (June 1986): 367. http://dx.doi.org/10.2307/2803189.

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7

Corson, David. "Restructuring Minority Schooling." Australian Journal of Education 37, no. 1 (April 1993): 46–68. http://dx.doi.org/10.1177/000494419303700104.

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Анотація:

This article looks at organisational and curricular responses to cultural diversity which are presently operating alongside one another in New Zealand schooling. It begins with a critique of the minimal curricular response now recommended for government schools: the incorporation of programs in taha Maori (things Maori) within the mainstream curriculum of schools. It then looks at two recent responses which are structural and curricular: the modification of existing schools to take account of Maori student presence within them; and the development of Nga Kura Kaupapa Maori (Maori culture and language immersion primary schools) which are founded upon organisational and pedagogical features which are consistent with Maori cultural values. Conclusions are drawn relevant to the education of ‘involuntary minority’ cultures in Australia whose structural values and mores are very different from the dominant culture. A comparison of the values of Koori and Maori lends support to the view that Australian education could borrow with profit from the New Zealand example.

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8

Angelo, AH. "Personality and Legal Culture." Victoria University of Wellington Law Review 26, no. 2 (May 1, 1996): 395. http://dx.doi.org/10.26686/vuwlr.v26i2.6174.

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Анотація:

The interaction of Maori law and the European based state law of New Zealand has given rise to much discussion and political debate. The contemporary focus has been primarily on the Treaty of Waitangi and the work of the Waitangi Tribunal. Public interest has been attracted by the property aspects of Treaty claims and by their justness, but there has been less public interest in the Maori cultural aspects of claims. In particular, the cultural importance of some claims has been masked by concerns about the resource value involved. This article seeks to redirect attention to an aspect of the Maori cultural meaning involved where claims concern taonga, and it suggests further that coherence of claims settlements may in some cases be advanced by reference to the concept of personality.

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9

Hanson, F. Allan. "From Symmetry to Anthropophagy: The Cultural Context of Maori Art." Empirical Studies of the Arts 3, no. 1 (January 1985): 47–62. http://dx.doi.org/10.2190/rxd7-qt05-d4aw-fqka.

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J. D. H. and Gabrielle Donnay have produced an instructive and fascinating analysis of Maori rafter designs. My task is to add a few thoughts from an anthropological perspective, to expand upon their insights by placing them in a broader perspective of Maori art and culture. The article will develop something like the spiral motif that is so common in Maori art, covering an increasingly wide area as it goes along. It begins with a few comments about Maori rafter patterns ( kowhaiwhai), the particular subject of the Donnay's article. Next it relates structures of symmetry and antisymmetry in rafter designs to other elements of Maori art. Finally, it suggests connections between those artistic patterns and other aspects of Maori culture. The discussion will concern traditional rather than contemporary Maori culture-as it was up to roughly the middle of the nineteenth century.

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10

Mellsop, Graham, and Barry Smith. "Reflections on Masculinity, Culture and the Diagnosis of Depression." Australian & New Zealand Journal of Psychiatry 41, no. 10 (October 2007): 850–53. http://dx.doi.org/10.1080/00048670701579082.

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Objective: To inform the debate on the relationship between gender and depression by examining clinicians’ ratings on selected HoNos items in two cultural groups. Method: Scores on items 1 (overactivity/aggression) and 2 (depression) as recorded by clinicians in the CAOS study of more than 12,000 unselected New Zealand psychiatric service users were analysed by gender and self identified ethnicity. Results: The lowest ratings for depression and highest for overactivity/agression were assigned to Maori males. Female Maori, were rated next, followed by male non-Maori. Female non-Maori were rated highest on depression and lowest on overactivity/agression. Conclusions: Amongst the hypotheses to explain these findings are those relating to service utilization, rater bias, criteria bias, and cultural pathoplastic effects. These questions need answers.

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11

Williams, David V. "Ko Aotearoa Tenei: Law and Policy Affecting Maori Culture and Identity." International Journal of Cultural Property 20, no. 3 (August 2013): 311–31. http://dx.doi.org/10.1017/s0940739113000143.

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

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12

Wohlfart, Irmengard. "Investigating a double translation of culture." Target. International Journal of Translation Studies 21, no. 2 (December 15, 2009): 265–88. http://dx.doi.org/10.1075/target.21.2.03woh.

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Анотація:

This article uses Mediated Discourse Analysis (Norris & Jones 2005) to investigate a dual translation: One, the English-Maori original Potiki by Patricia Grace (1986), a translation of Maori culture that issues a complex postcolonial challenge and neocolonial protest; and two, the German version of the book translated by Martini-Honus and Martini (2005 edition). Findings indicate that the book’s essence embedded in a complex interweaving of Maori myths and biblical parallels has not been recognized by professional reviewers of the German translation and that certain mistranslations distort important messages from the original. All readers of translations potentially contribute to indigenous people regaining their voice, but only if these readers can decipher the original actions and discourses in their languages. This article delivers a key to understanding Potiki, a classic text widely used in teaching and already translated into at least five languages, i.e. Dutch, Finnish, French, German and Spanish.

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13

Mahuika, Apirana T. "Maori Culture and the New Museum." Museum Anthropology 15, no. 4 (November 1991): 9–11. http://dx.doi.org/10.1525/mua.1991.15.4.9.

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14

Siikala, Jukka. "Akono'anga Maori: Cook Islands Culture (review)." Contemporary Pacific 17, no. 1 (2005): 248–50. http://dx.doi.org/10.1353/cp.2005.0032.

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15

J. Kovacic, Zlatko. "Communicating Culture: An Exploratory Study of the Key Concepts in Maori Culture on Maori Web Sites." Informing Science: The International Journal of an Emerging Transdiscipline 4 (2001): 053–59. http://dx.doi.org/10.28945/558.

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16

Mcnicholas, Patty, and Maria Humphries. "Decolonisation through Critical Career Research and Action: Maori Women and Accountancy." Australian Journal of Career Development 14, no. 1 (April 2005): 30–40. http://dx.doi.org/10.1177/103841620501400106.

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Анотація:

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

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17

Ban, Paul. "The Influence of Indigenous Perspectives of “Family” on some aspects of Australian & New Zealand Child Welfare Practice." Children Australia 18, no. 1 (1993): 20–22. http://dx.doi.org/10.1017/s1035077200003291.

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

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18

Durie, Mason. "Mental Health and Maori Development." Australian & New Zealand Journal of Psychiatry 33, no. 1 (February 1999): 5–12. http://dx.doi.org/10.1046/j.1440-1614.1999.00526.x.

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

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19

Goldsmith, Michael. "Who Owns Native Nature? Discourses of Rights to Land, Culture, and Knowledge in New Zealand." International Journal of Cultural Property 16, no. 3 (August 2009): 325–39. http://dx.doi.org/10.1017/s094073910999018x.

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AbstractMichael Brown famously asked ‘Who owns native culture?’ This paper revisits that question by analyzing what happens to culture when the culturally defined boundary between it and nature becomes salient in the context of disputes between indigenous and settler populations. My case study is the dispute between the New Zealand government and Maori tribal groupings concerning ownership of the foreshore and seabed. Having been granted the right to test their claims in court in 2003, Maori groups were enraged when the government legislated the right out of existence in 2004. Though the reasons for doing so were clearly political, contrasting cultural assumptions appeared to set Maori and Pakeha (New Zealanders of European origin) at odds. While couching ownership of part of nature as an IPR issue may seem counter-intuitive, I argue that as soon as a property claim destabilizes the nature/culture boundary, IPR discourse becomes pertinent.

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20

McIntosh, Alison J. "Tourists’ appreciation of Maori culture in New Zealand." Tourism Management 25, no. 1 (February 2004): 1–15. http://dx.doi.org/10.1016/s0261-5177(03)00058-x.

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21

Webster, Steven. "Postmodernist Theory and the Sublimation of Maori Culture." Oceania 63, no. 3 (March 1993): 222–39. http://dx.doi.org/10.1002/j.1834-4461.1993.tb02419.x.

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22

Hall, C. Michael, Ian Mitchell, and Ngawlni Keelan. "Maori Culture and Heritage Tourism in New Zealand." Journal of Cultural Geography 12, no. 2 (March 1992): 115–28. http://dx.doi.org/10.1080/08873639209478414.

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23

Rito, Joseph Selwyn Te. "Recent Efforts to maintain the Maori language by Ngati Kahungunu." South Pacific Journal of Psychology 10, no. 1 (1999): 47–53. http://dx.doi.org/10.1017/s0257543400000997.

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ABSTRACTA survey of the Maori Language in the 1970's indicated that only 18% of the Maori population of New Zealand were fluent speakers of the language. A survey in 1995 indicated that this had dropped to only 8%! The Ngati Kahungunu, like other tribes have long realized the impact of the onslaught of the English language. As with other indigenous and minority cultures throughout the world, they realize the urgency of the problem of potential death of their language. With the knowledge that the language has such a pivotal part to play in the total culture of any people, Ngati Kahungunu have adopted a “just do it” approach to language revitalisation strategies. This paper looks at some of the initiatives recently and presently carried out by Ngati Kahungunu to save its language from extinction. The paper also particularly highlights the methodology of “rumaki” or total immersion teaching of all subjects in the Maori language.

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24

Ramstad, Jorun Bræck. "Once were Warriors – a Model that Matters and a Mirror of Concerns." Nordlit 16, no. 2 (October 23, 2012): 87. http://dx.doi.org/10.7557/13.2374.

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In this article, I will focus on connections between media, culture and society in order to understand two prototypical Maori responses to the film. The two kinds of responses are captured in the following phrases: “The film should never have been made” and “That’s not fiction, that’s reality”. One of my objectives is to show how these particular Maori responses to this fiction-film are entangled with deep concerns about ethnic policies and marginalization in general. In other words, the film is explored as a statement about Maori – Pakeha inter-ethnic relations and ‘biculturalism’, which is the official term for the political vision of the post-colonial nation. Subsequently, my analysis suggests insights from a deeper concern about the contexts that contribute to these particular Maori formulations of media-reality configurations, in addition to lessons of a more general character.

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25

Sachdev, Perminder S. "Mana, Tapu, Noa: Maori cultural constructs with medical and psycho-social relevance." Psychological Medicine 19, no. 4 (November 1989): 959–69. http://dx.doi.org/10.1017/s0033291700005687.

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SYNOPSISThis paper discusses three concepts, mana, tapu and noa, that lie at the heart of Maori culture. These concepts are inter-related and concern power and influence, with political (or secular) authority implicit in mana and ritual (or religious) authority determined by tapu and noa. The paper explores their importance for the understanding of the ethnic views on aetiology and management of illness, the mechanisms of social organization and control, and the behaviour of individuals. Although the belief in these concepts exists in only an attenuated form in modern Maori society, their importance becomes obvious to any psychiatrist or physician working with Maori patients.

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26

Sungryong Hong. "On Tribal Culture and Origin of Indigenous Maori People." Journal of the Association of Korean Photo-Geographers 18, no. 2 (June 2008): 1–10. http://dx.doi.org/10.35149/jakpg.2008.18.2.001.

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27

Al-Delaimy, Wael K., and John A. Waldon. "Hair in Maori culture: an example of transcultural research." Australian and New Zealand Journal of Public Health 30, no. 5 (October 2006): 486–87. http://dx.doi.org/10.1111/j.1467-842x.2006.tb00472.x.

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28

Gregory, Robert J. "Parallel themes: Community psychology and Maori culture in Aotearoa." Journal of Community Psychology 29, no. 1 (January 2001): 19–27. http://dx.doi.org/10.1002/1520-6629(200101)29:1<19::aid-jcop2>3.0.co;2-i.

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29

Allen, Harry. "Jack Golson, Roger Green and debates in New Zealand archaeology." Historical Records of Australian Science 31, no. 2 (2020): 127. http://dx.doi.org/10.1071/hr20002.

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Discussion in settler New Zealand concerning the Maori past has gone on for more than 150 years. To a large extent, archaeological approaches to this issue date only to the arrival of Jack Golson, a Cambridge-trained archaeologist, at the University of Auckland in 1954. He was joined shortly afterwards by Roger Green from Harvard. Debates between Golson and Green, bringing both European and American approaches to bear within a culture historical framework, have been influential. Their work and subsequent critiques are reviewed, along with an assessment of how New Zealand archaeologists currently interpret the archaeological record of change and development within Maori culture.

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30

Porter, Tesa, Clem Le Lièvre, and Ross Lawrenson. "Why dont patients with diagnosed diabetes attend a free Get Checked annual review?" Journal of Primary Health Care 1, no. 3 (2009): 222. http://dx.doi.org/10.1071/hc09222.

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Introduction : A key strategy for improving the management of patients with diabetes is the provision of a free annual review Get Checked. Although it is known that certain patients do not attend these free reviews, little is known about the barriers. METHODS: A group of patients with diabetes who had not attended an annual review in the previous two years were identified and sent questionnaires asking about the barriers to attending. Non-respondents where followed up with a telephone call. Barriers were thematically analysed. FINDINGS: 26/68 patients identified patients responded (38%). Key issues identified included difficulty with transport, conflict with work and lack of motivation. There were differences in responses between Maori and non-Maori. CONCLUSION: Recommendations include more emphasis in recognising Maori tikanga (culture), more flexible provision of services to allow working patients to attend and increased emphasis on reminders for patients. KEYW ORDS: Diabetes mellitus; Maori; family practice; barriers

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31

Boast, Richard P. "The Waitangi Tribunal in the Context of New Zealand’s Political Culture and Historiography." Journal of the History of International Law 18, no. 2-3 (April 13, 2016): 339–61. http://dx.doi.org/10.1163/15718050-12340062.

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Анотація:

One of the most elaborate systems of investigation into any nation’s colonial past is New Zealand’s Waitangi Tribunal, first set up in 1975, and which has now issued over 100 major reports on all aspects of the history of Maori interaction with the colonial state. The Waitangi Tribunal also exemplifies some particular features of the legal history of the Treaty of Waitangi, which in New Zealand has become seen as semi-constitutional text which forms an internal standard for legal investigations and for negotiation of redress. Current developments in New Zealand are highly consistent with long-established state practice, where relationships between the state and Maori have always been a matter of legal and political importance. Although the Waitangi Tribunal has some features in common with truth commissions in other countries, in many ways it is quite different from them.

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32

Hanson, Allan. "The Making of the Maori: Culture Invention and Its Logic." American Anthropologist 91, no. 4 (December 1989): 890–902. http://dx.doi.org/10.1525/aa.1989.91.4.02a00050.

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33

Lourie, Megan, and Elizabeth Rata. "A critique of the role of culture in Maori education." British Journal of Sociology of Education 35, no. 1 (November 19, 2012): 19–36. http://dx.doi.org/10.1080/01425692.2012.736184.

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34

Sissons, Jeffrey. "The Systematisation of Tradition: Maori Culture as a Strategic Resource." Oceania 64, no. 2 (December 1993): 97–116. http://dx.doi.org/10.1002/j.1834-4461.1993.tb02457.x.

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35

VALERI, VALERIO. "Counterpoint in Maori Culture. ALLAN F. HANSON and LOUISE HANSON." American Ethnologist 12, no. 1 (February 1985): 170–72. http://dx.doi.org/10.1525/ae.1985.12.1.02a00270.

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36

Bevan-Brown, Jill, and Taingunguru Walker. "Taking Culture into Account: A Maori Perspective on Visual Impairment." Journal of Visual Impairment & Blindness 107, no. 5 (September 2013): 388–92. http://dx.doi.org/10.1177/0145482x1310700508.

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37

Reid, John, Golda Varona, Martin Fisher, and Cherryl Smith. "Understanding Maori ‘lived’ culture to determine cultural connectedness and wellbeing." Journal of Population Research 33, no. 1 (March 2016): 31–49. http://dx.doi.org/10.1007/s12546-016-9165-0.

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38

Mika, Jason Paul, Graham Hingangaroa Smith, Annemarie Gillies, and Fiona Wiremu. "Unfolding tensions within post-settlement governance and tribal economies in Aotearoa New Zealand." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 3 (July 8, 2019): 296–318. http://dx.doi.org/10.1108/jec-12-2018-0104.

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Purpose This paper aims to examine indigenous governance and economies of iwi Maori (Maori tribes) in Aotearoa New Zealand. Research into persisting inequities amongst iwi that have settled treaty claims and the potential for intervention through new governance models and indigenous entrepreneurship contextualise the paper. Design/methodology/approach Kaupapa Maori (Maori philosophy) is used as an indigenous methodology to facilitate and empower transformative change, underpinned by Maori knowledge, language and culture. A multi-level approach is used to collect data from international, national and local tribal organisations. Validity is established through stakeholder engagement. Findings A central challenge in the post-treaty settlement context is exponentialising tribal capabilities because of the multiple purposes ascribed to post-settled iwi. Four themes, characterised as “unfolding tensions”, offer a critique and basis for solving tribal development challenges: how do tribes create culturally grounded global citizens; how do tribes rebalance wealth creation and wealth distribution; how do tribes recalibrate tribal institutions; and how do tribes embed entrepreneurship and innovation within their economies? Research limitations/implications As data collection is still underway, the paper is conceptual. Practical implications Five strategies to address unfolding tensions are identified for tribes to consider. Social implications Tribal governors and tribal members are implicated in the analysis, as well as the architects of post-treaty settlement governance models. Originality/value The paper contributes to theorising about tribal governance, economies and entrepreneurship.

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Roberts, Mere, Waerete Norman, Nganeko Minhinnick, Del Wihongi, and Carmen Kirkwood. "Kaitiakitanga: Maori perspectives on conservation." Pacific Conservation Biology 2, no. 1 (1995): 7. http://dx.doi.org/10.1071/pc950007.

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Maori, like other indigenous peoples, are increasingly involved in attempts to provide appropriate cultural responses to environmental issues. These include efforts to translate and incorporate isolated parts of their language and traditional practises into the prevailing culture. Major problems with this process are the incommensurability of such attempts whereby the real meaning of a custom or word is frequently debased and divorced from its traditional cultural setting, so that its proper functioning is impaired. Added to this is the ignorance on the part of many concerning the conceptual world view, traditional beliefs and practices of the Maori ? or, if knowing these things, a lack of respect for their validity. On the other hand there are some, especially among the modern conservation movement, who have a more empathetic attitude towards indigenous ecological knowledge, but who thereby assume that their environmental ethics and those of indigenous peoples are motivated by similar philosophies and share similar aims. Not only is this assumption often wrong, it may also contribute to the inability of the western conservation movement to properly serve the needs of, and to fully empower, indigenous conservation aspirations as guaranteed to Maori under the Treaty of Waitangi. This paper addresses some of these issues by providing Maori perspectives on an increasingly important environmental concept: that of kaitiaki, and kaitiakitanga.

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Fusi, Valerio. "Action and Possession in Maori Language and Culture. A Whorfian Approach." L'Homme 25, no. 94 (1985): 117–45. http://dx.doi.org/10.3406/hom.1985.368566.

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Edwards, Shane, Tim McCreanor, and Helen Moewaka‐Barnes. "Maori family culture: A context of youth development in Counties/Manukau." Kotuitui: New Zealand Journal of Social Sciences Online 2, no. 1 (January 2007): 1–15. http://dx.doi.org/10.1080/1177083x.2007.9522420.

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Schultz, Marianne. "‘Sons of the Empire’: Dance and the New Zealand Male." Dance Research 29, no. 1 (May 2011): 19–42. http://dx.doi.org/10.3366/drs.2011.0003.

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This article traces the journeys of dancing men from the stages of New Zealand to the stages of London during the twentieth century. The oft-repeated history of ‘the hard man’ of New Zealand who belonged to the ‘culture of imperial manliness’ is challenged by the stories of these men who, beginning in the 1920s with Jan Caryll, became professional dancers. I argue that within early twentieth-century New Zealand culture the opportunity existed for men and male bodies to be on display. The Maori haka, which featured men dancing in public exhibitions and ceremonies, had been seen by non-Maori (Pakeha) since first contact, while the emergence of body-building, beginning with the visit in 1902 of Eugen Sandow and a culture of sport, allowed men to be on show. Not least of all, tours to the antipodes of European dancers inspired young men to study ballet and contemporary dance. As a consequence, throughout the twentieth century New Zealand male dancers continued to arrive in London and contributed to both New Zealand and British dance histories.

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Gladstone, Stephen (Teeps). "A Place to Stand Turangawaewae." FORUM, no. 3 (July 2009): 145–54. http://dx.doi.org/10.3280/foru2009-002012.

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- New Zealand is relatively unique as a ‘new' nation. We enjoy a strong Maori (indigenous) culture and an equally strong Eurocentric influence. Unfortunately, Maori are over-represented in prison by a multiple of five times their number in the general population. In my work, I have observed that there is a need for the clinician to ‘earn the right', from a cultural perspective, to quickly build a strong foundation upon for the clinician to indicate to the client that he (or she) understands the dynamics and values of Maori Culture because they run parallel to the dynamics and values of the clinical practice. It is best explained as follows: Maori will always identify and define themselves by reciting their geographical and familial factors by naming their: Mountain (Maunga), the most significant feature of the landscape River (Awa), which supports all life Canoe (Waka), in which their ancestors travelled here hundreds of years ago Locality (Marae), where local people and guests gather Meeting House (Whare Tupuna), where the ethos of the ancestors is tangible Tribe (Iwi), the larger group which can often be scattered, but united Family (Hapu), their immediate family and support. As a Clinician I arrived at the following understandings: Mountain is their Therapeutic Foundation (Cognitive, Behaviourism, Gestalt or a blending of various disciplines). River is the flow of therapeutic models and knowledge they employ in their practice. Canoe is the means of their learning, e.g. University, school etc. Locality is their place of practice. Meeting House is their Therapeutic Environment wherein abide the ancestors of their practice. Tribe is their therapeutic community, which could be international. Family are those with whom they are closely aligned in practice and supervision.

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Barnes, Helen Moewaka, Belinda Borell, and Time McCreanor. "Theorising the structural dynamics of ethnic privilege in Aotearoa." International Journal of Critical Indigenous Studies 7, no. 1 (January 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i1.120.

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Colonial praxis has been imposed on the culture, epistemologies and praxis of indigenous Maori in Aotearoa, entrenching the settler cultural project that ensures the continuation of the colonial state, producing damaging disparities. This article theorises ways in which settler privilege works at multiple levels supporting settler interests, aspirations and sensibilities. In institutions, myriad mundane processes operate through commerce, law, media, education, health services, environment, religion and international relations constituting settler culture, values and norms. Among individuals, settler discursive/ideological frameworks are hegemonic, powerfully influencing interactions with Maori to produce outcomes that routinely suit settlers. In the internalised domain, there is a symbiotic sense of belonging, rightness, entitlement and confidence that the established social hierarchies will serve settler interests. This structure of privilege works together with overt and implicit acts of racism to reproduce a collective sense of superiority. It requires progressive de-mobilising together with anti-racism efforts to enable our society to move toward social justice.

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Bel, Marine, Michael Berger, and Robert K. Paterson. "Administrative Tribunal of Rouen, Decision No. 702737, December 27, 2007 (Maori Head case)." International Journal of Cultural Property 15, no. 2 (May 2008): 223–26. http://dx.doi.org/10.1017/s0940739108080156.

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In October 2007, the mayor of the French city of Rouen agreed to return to New Zealand a preserved tattooed head of a Maori warrior (called toi moko by Maori) from that city's Museum of Natural History, whose collection the head had been part of since 1875. The decision to return the head was based on an initiative by the Museum of New Zealand (Te Papa Tongarewa), which has successfully secured the return of other such heads from museums in various European countries and the United States. Before the Rouen head could be handed over, however, the French Ministry of Culture intervened, arguing that its return was unauthorized under French law as being part of a French museum collection and thus inalienable.

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Macfarlane, Angus H. "Listening to culture: Maori principles and practices applied to support classroom management." Set: Research Information for Teachers, no. 2 (August 1, 2000): 23–28. http://dx.doi.org/10.18296/set.0795.

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Franklin, Michael. "A Place to Stand: Maori Culture-Tradition in a Contemporary Art Studio." Art Therapy 13, no. 2 (April 1996): 126–30. http://dx.doi.org/10.1080/07421656.1996.10759208.

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Rashed, Mohammed Abouelleil. "Talking past each other: Conceptual confusion in ‘culture’ and ‘psychopathology’." South African Journal of Psychiatry 19, no. 1 (March 1, 2013): 4. http://dx.doi.org/10.4102/sajpsychiatry.v19i1.433.

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

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Park, Hong-Jae, and Jim Anglem. "WHANAUNGATANGA AND FILIAL PIETY: INTERGENERATIONAL EXCHANGES IN CONTEMPORARY MAORI AND KOREAN CULTURES." Innovation in Aging 3, Supplement_1 (November 2019): S38. http://dx.doi.org/10.1093/geroni/igz038.147.

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Abstract Every culture has its own tradition of intergenerational exchange based on accepted norms, while the meanings of traditional filial values have evolved over time. This paper aims to identify the various forms of filial care, support and respect for older people in Maori and Korean cultures, and reconceptualise current ways of intergenerational exchanges in both physical and virtual contexts. Data were collected through a qualitative inquiry framework consisting of 32 individual interviews and 5 ethnographic observations in New Zealand and South Korea. Thematic analysis of the data was used to identify themes and patterns from the participants’ perspectives and experiences in the multilingual research context. In this cross-cultural study, for Māori participants, whanaungatanga (family relationships) was recognised as a core value that places whanau (family) at the centre of whakapapa (human and non-human relations). For Korean participants, their tradition of filial piety has continued to constitute a major component of familism mindsets and practices, while their ability to support their parents and maintain connections to their ancestors varied. Being knowledgeable about the traditional values of intergenerational solidarity helped generations feel connected and supported by each other, although both monetary and non-monetary support for one’s elders has come under strain due to the impact of changes in family ties and social dynamics. Technological developments have reshaped traditional filial practices, offering new ways of intergenerational exchanges. Redefining whanaungatanga and filial piety can provide a theoretical basis for developing the concept of extended social work through avoiding excessive individualism and culture-blind approaches.

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Trinh, Thu Thi, and Chris Ryan. "Visitors to Heritage Sites." Journal of Travel Research 56, no. 1 (August 4, 2016): 67–80. http://dx.doi.org/10.1177/0047287515626305.

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Any tourist evaluation of place is partly shaped by the tourist’s own culture, and this may be even more so when the site gazed upon is representative of a different culture and/or heritage. However, this article suggests that differences of evaluations may be overemphasized if the research concentrates solely on the variable of nationality. The physical characteristics of place, the interpretation offered, and possibly other features such as the level of crowding all have a role to play. The common experience of these factors by tourists of different nationalities may create a commonality of evaluation despite differences in tourists’ cultures. The study reported here of more than 200 respondents uses textual analysis to find similarities and differences between Australian, Chinese, German, and New Zealand visitors to a Maori cultural site in New Zealand.

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