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Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 4 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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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.

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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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.

3

Stokes, Evelyn. "Maori Geography or Geography of Maoris." New Zealand Geographer 43, no. 3 (December 1987): 118–23. http://dx.doi.org/10.1111/j.1745-7939.1987.tb01111.x.

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4

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.

5

O'Sullivan, John, and Teresa Dana. "Redefining Maori economic development." International Journal of Social Economics 35, no. 5 (April 11, 2008): 364–79. http://dx.doi.org/10.1108/03068290810861611.

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6

Patterson, John. "Respecting Nature: a Maori Perspective." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 69–78. http://dx.doi.org/10.1163/156853598x00064.

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AbstractThis paper presents a distinctively Maori version of the idea that we should respect all creatures. At the heart of this philosophy is the concept of mauri, a life force which unites all creatures and enables them to flourish. By acknowledging this sort of connectedness we accept limitations to human domination of the environment: our actions must respect or enhance the quality of natural items, not simply further human or personal interests. A philosophy of respect for mauri asks us to respect and even enhance the essence or character of each creature and of each habitat. For this we need to understand them. While respect for mauri does not prevent us from using other creatures for food and other real needs, we humans are not seen as sovereign over nature, there being no fundamental dichotomy. According to this philosophy we should seek to live in harmony with nature, not to dominate it, harming other creatures only when we really need to. I end by arguing that those who find the idea of mauri hard to accept can work instead through the more familiar idea of mana, as the mauri of a creature would not be thought to matter unless its mana were acknowledged. Further, both mauri and mana involve an acknowledgment of the unity of all things, as well as their individual importance. The mana or standing of any creature depends on that of many others. The central thread of this Maori philosophy for the environment then is that we acknowledge and care about the special character of each creature, its mana and its mauri.

7

Douglas, E. M. K. "Te Iwi Maori." Asia Pacific Viewpoint 42, no. 1 (April 2001): 17–25. http://dx.doi.org/10.1111/1467-8373.00128.

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8

Beatson, Donna. "A genealogy of Maori broadcasting: The development of Maori radio." Continuum 10, no. 1 (January 1996): 76–93. http://dx.doi.org/10.1080/10304319609365725.

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9

Paterson, RK. "Protecting Taonga: the cultural heritage of the New Zealand Maori." International Journal of Cultural Property 8, no. 1 (January 1999): 108–32. http://dx.doi.org/10.1017/s0940739199770633.

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New Zealand concerns regarding cultural heritage focus almost exclusively on the indigenous Maori of that country. This article includes discussion of the way in which New Zealand regulates the local sale and export of Maori material cultural objects. It examines recent proposals to reform this system, including allowing Maori custom to determine ownership of newly found objects.A major development in New Zealand law concerns the role of a quasi-judicial body, the Waitangi Tribunal. Many tribunal decisions have contained lengthy discussions of Maori taonga (cultural treasures) and of alleged past misconduct by former governments and their agents in relation to such objects and Maori cultural heritage in general.As is the case with legal systems elsewhere, New Zealand seeks to reconcile the claims of its indigenous peoples with other priorities, such as economic development and environmental protection. Maori concerns have led to major changes in New Zealand heritage conservation law. A Maori Heritage Council now acts to ensure that places and sites of Maori interest will be protected. The council also plays a role in mediating conflicting interests of Maori and others, such as scientists, in relation to the scientific investigation of various sites.Despite these developments, New Zealand has yet to sign the 1970 UNESCO Convention on the Means of Prohibiting and Preventing the Illicit Import, Export, and Transfer of Ownership of Cultural Property. The changes proposed to New Zealand cultural property law have yet to be implemented, and there is evidence of uncertainty about the extent to which protecting indigenous Maori rights can be reconciled with the development of a national cultural identity and the pursuit of universal concerns, such as sustainable development.

10

Meijl, Toon van. "Maori Times, Maori Places: Prophetic Histories (review)." Contemporary Pacific 17, no. 2 (2005): 468–70. http://dx.doi.org/10.1353/cp.2005.0063.

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11

Mutu, Margaret. "Maori Issues." Contemporary Pacific 15, no. 1 (2003): 183–87. http://dx.doi.org/10.1353/cp.2003.0023.

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12

Mutu, Margaret. "Maori Issues." Contemporary Pacific 16, no. 1 (2004): 158–63. http://dx.doi.org/10.1353/cp.2004.0025.

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13

Mutu, Margaret. "Maori Issues." Contemporary Pacific 12, no. 1 (2000): 227–31. http://dx.doi.org/10.1353/cp.2000.0022.

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14

Mutu, Margaret. "Maori Issues." Contemporary Pacific 13, no. 1 (2001): 236–39. http://dx.doi.org/10.1353/cp.2001.0025.

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15

Mutu, Margaret. "Maori Issues." Contemporary Pacific 14, no. 1 (2002): 220–24. http://dx.doi.org/10.1353/cp.2002.0026.

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16

Mutu, Margaret. "Maori Issues." Contemporary Pacific 17, no. 1 (2005): 209–15. http://dx.doi.org/10.1353/cp.2005.0025.

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17

Bres, Julia de, Janet Holmes, Meredith Marra, and Bernadette Vine. "Kia ora matua." Journal of Asian Pacific Communication 20, no. 1 (January 14, 2010): 46–68. http://dx.doi.org/10.1075/japc.20.1.03deb.

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Many aspects of the use of the Maori language are highly controversial in New Zealand, and humour is one way in which the sensitivities relating to the language can be negotiated in everyday workplace contexts. This article examines the use of the Maori language by Maori and Pakeha participants during humorous episodes at staff meetings in a Maori organisation in New Zealand. The episodes analysed include humour indirectly relating to the Maori language, where the language is not the topic of discussion but its use plays an important implicit role, as well as humour directly focussed on the Maori language, where use of the language is the explicit topic of the humour. Use of the Maori language in these episodes includes Maori greetings, pronunciation of Maori words, the use of Maori lexical items, more extended stretches of Maori, Maori discursive features, and lexical items in English with Maori cultural connotations. The Maori language is used in a humorous context by both Maori and Pakeha staff members, in similar and different ways. Humorous episodes using the Maori language appear to serve a range of functions, including releasing tension (e.g. relating to sensitive issues around the Maori language), marking ingroups and outgroups (and sometimes bonding between the two), referencing Maori cultural norms, and constructing Maori identity.

18

Stuart, Ian. "The construction of a national Maori identity by Maori media." Pacific Journalism Review : Te Koakoa 9, no. 1 (September 1, 2003): 45–58. http://dx.doi.org/10.24135/pjr.v9i1.756.

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This article discusses the Maori construction of a national Maori identity by the Maori media, and by Maori radio in particular. It then suggests that this is creating a Maori nation within the state of New Zealand. This is an important development for Maori and for the future of New Zealand society. The article suggests that Maori are creating a fully developed identity as required by the radical democratic theories of Ernesto Laclau and Chantal Mouffe, and, as such, will provide a practical case study of their theories.

19

Ritchie, Jenny. "Bicultural Development: Innovation in Implementation of Te Whäriki." Australasian Journal of Early Childhood 27, no. 2 (June 2002): 32–37. http://dx.doi.org/10.1177/183693910202700207.

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A recent innovation in early childhood care and education in Aotearoa/New Zealand has been the new curriculum, Te Whäriki (Ministry of Education, 1996), which has a strong bicultural emphasis. This means that early childhood educators and teacher educators are attempting to address the challenges posed by a document which requires them to move outside the mono cultural dominant paradigm. Most early childhood teachers and teacher educators are not speakers of the Maori language, and lack Maori cultural knowledge. This paper discusses some of the strategies identified in research which addresses these issues. The role of teacher education in preparing non-Maori students to deliver a bicultural curriculum, and ‘indicators’ of bicultural development in early childhood centres are also discussed.

20

Warren, Paul. "Origins and development of New Zealand English." International Journal of Language, Translation and Intercultural Communication 1 (January 1, 2012): 87. http://dx.doi.org/10.12681/ijltic.12.

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<strong><strong></strong></strong><p align="LEFT">T<span style="font-family: DejaVuSerifCondensed; font-size: small;"><span style="font-family: DejaVuSerifCondensed; font-size: small;">his paper provides an overview of the chief characteristics of a relatively new </span></span>variety of English, New Zealand English. After a brief historical sketch of the development of English in New Zealand, the paper highlights some of the grammatical patterns of the variety, before looking in more detail at the lexical features and characteristic pronunciations that make it a distinct variety. One of the significant infl uences on the development of New Zealand English has been contact with the Maori language and with Maori cultural traditions. This is refl ected in the presence of a large number of Maori words in common use in New Zealand English, as well as in the development of Maori English as an ethnic variety in New Zealand. Finally, the paper considers other sources of variation within New Zealand English, including early signs of regional diff erentiation as well as age- and gender-linked variation that have emerged in the patterns of change in progress that typify this new variety.</p>

21

Palmer, Fleur. "Envisioning a Future." idea journal 14, no. 1 (July 3, 2018): 110–19. http://dx.doi.org/10.37113/ideaj.vi0.72.

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In Aotearoa (New Zealand), existing territorial legislation and provisions within planning law currently prevent Maori from fully entering into a negotiation with district councils, in terms of creating a vision for their future, without kowtowing to already established rules that conform to Western models of land use and Western ideas of how district councils think Maori should live. On Maori land, development is mainly restricted to farming activities, as most Maori land is rurally zoned. Maori own little land in urban centres or in commercial and industrial areas, as many were historically alienated from ancestral land, and as a consequence were excluded from towns in relation to land ownership. The structure of existing legislation does not encourage Maori to test their own ways of thinking in terms of how they want to occupy urban or rural areas. Existing territorial legislation also discourages Maori from exercising their imagination in terms of developing alternative models to zoning regulations, and thinking about how they could occupy space that they have been excluded from in a way that supports the economic and social development of their communities. What happens when Maori take control and visualise their own future, unburdened by the constraints of legislative control?

22

McIntosh *, Alison J., Frania Kanara Zygadlo, and Hirini Matunga. "Rethinking Maori tourism." Asia Pacific Journal of Tourism Research 9, no. 4 (December 2004): 331–52. http://dx.doi.org/10.1080/1094166042000311237.

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23

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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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.

24

Roberts, Mere. "Mind maps of the Maori." GeoJournal 77, no. 6 (September 4, 2010): 741–51. http://dx.doi.org/10.1007/s10708-010-9383-5.

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25

Pitama, Suzanne, Annabel Ahuriri-Driscoll, Tania Huria, Cameron Lacey, and Paul Robertson. "The value of te reo in primary care." Journal of Primary Health Care 3, no. 2 (2011): 123. http://dx.doi.org/10.1071/hc11123.

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INTRODUCTION: The influence of indigeneity is widely recognised as a health determinant; however the impact of the utilisation of the indigenous language on health care has not been closely examined. AIM: To explore the Maori language (te reo) as a determinant of health from a Maori patients perspective. METHODS: Maori patients were recruited through Maori health networks and the snowballing technique. Thirty participants participated in one of three focus group interviews. A semi-structured interview explored the utilisation of health services, comfortability with service delivery and perceptions of general practice surgeries cultural competency. Thematic analysis was utilised to interpret the data. RESULTS: Te reo was recognised as an important cultural competency, noted by participants as contributing to the development of appropriate doctorpatient relationships and their feelings of being valued within a practice. Patient-led use of te reo was identified as most appropriate, an indicator of quality of care. DISCUSSION: The training of primary care staff in te reo should be encouraged. Developed as a competency, this will see primary care settings better able to respond to Maori patients and in turn support Maori health gains. KEYWORDS: Maori health; Maori language; family practice; quality health indicators

26

Xanthaki, Alexandra, and Dominic O'Sullivan. "Indigenous Participation in Elective Bodies: The Maori in New Zealand." International Journal on Minority and Group Rights 16, no. 2 (2009): 181–207. http://dx.doi.org/10.1163/157181109x427734.

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AbstractThe article argues that Maori political participation in New Zealand constitutes a positive example of how the current international standards on indigenous political participation can be implemented at the national level. Notwithstanding the weaknesses of the system and the challenges laying ahead, the combination of the Mixed Member Proportional electoral system, dedicated Maori seats and the establishment of the Maori Party have ensured a Maori voice in Parliament and have broadened the possibilities of effective indigenous participation in the political life of the state. Such state practice that implements the 2007 UN Declaration on the Rights of Indigenous Peoples firmly confirms the position of the Declaration within current international law.

27

Dominy, Michele D., Richard Mulgan, and Raj Vasil. "Maori, Pakeha and Democracy." Pacific Affairs 65, no. 2 (1992): 296. http://dx.doi.org/10.2307/2760208.

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28

Mancall, Peter C., Paul Robertson, and Terry Huriwai. "Maori and Alcohol: A Reconsidered History." Australian & New Zealand Journal of Psychiatry 34, no. 1 (February 2000): 129–34. http://dx.doi.org/10.1046/j.1440-1614.2000.00693.x.

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Objective: To document aspects of the history of alcohol use among Maori, with a particular focus on the period from 1840 to 1872 and to identify potential use of this knowledge in the development of strategies for the prevention and treatment of alcohol-related harm among Maori in contemporary New Zealand. Method: A survey of the surviving documentation about alcohol in nineteenth-century New Zealand; materials were predominantly drawn from the writings of pakeha (non-Maori) missionaries, officials and travellers, as well as available statistical records. Results: Analysis of early written historical records suggests significant variation in the response of Maori to the introduction of alcohol in different parts of New Zealand during the period following European contact. Conclusions: One stereotype that has arisen suggests Maori have been incapable of and/or unable to manage the production and use of alcohol. On the other hand, another commonly held belief has been that Maori supported abstinence or ‘resisted alcohol’ because they recognised its ‘ruinous nature’ and because it was contrary to traditional custom and practices. Historical information indicates that the Maori response to the introduction of alcohol was in fact diverse and for much of the nineteenth century alcohol was non-problematic for many Maori. This reinterpretation of the historical record can potentially empower contemporary Maori to take greater responsibility for the use of alcohol. It also challenges the negativity of the stereotypes generated by historical misinformation.

29

McIntyre, W. David. "Maori and the State: Crown–Maori Relations in New Zealand/Aotearoa, 1950–2000." Journal of Imperial and Commonwealth History 39, no. 2 (June 2011): 340–42. http://dx.doi.org/10.1080/03086534.2011.568744.

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30

Hollis, H., K. Deane, J. Moore, and N. Harré. "Young Maori perceptions of a youth development programme." Kotuitui: New Zealand Journal of Social Sciences Online 6, no. 1-2 (May 2011): 50–61. http://dx.doi.org/10.1080/1177083x.2011.615847.

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31

YUIHAMA, SHOGO. "MAORI MIND, MAORI LAND: ESSAYS ON THE CULTURAL GEOGRAPHY OF THE MAORI PEOPLE FROM AN OUTSIDER'S PERSPECTIVE. By Hong-Key Yoon." New Zealand Journal of Geography 83, no. 1 (May 15, 2008): 17. http://dx.doi.org/10.1111/j.0028-8292.1987.tb00251.x.

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32

Pawson, Eric. "Book reviews : Hong-Key Yoon 1986: Maori mind, Maori land: essays on the cultural geography of the Maori people from an outsider's perspective. Berne: Peter Lang. 138 pp." Progress in Human Geography 13, no. 1 (March 1989): 129–30. http://dx.doi.org/10.1177/030913258901300107.

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33

Kidman, Joanna. "Shifting Margins, Shifting Centres: Development Paradigms in Maori Education." International Journal of Development Education and Global Learning 2, no. 1 (January 1, 2009): 5–18. http://dx.doi.org/10.18546/ijdegl.02.1.02.

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In this paper, the cosmopolitan and imperial underpinnings of New Zealand Maori development education during the late colonial period are explored in relation to current development priorities. It is argued that these philosophies rapidly hybridised in order to fit local economic and political conditions and further, that a form of neo-colonialism subsequently emerged that combines neoliberalism with late colonial thinking about indigenous development. The expression of these ideas by contemporary elites has significant implications for future development education initiatives in New Zealand.

34

Neha, Tia, Angus Macfarlane, Sonja Macfarlane, Te Hurinui Clarke, Melissa Derby, Toni Torepe, Fiona Duckworth, Marie Gibson, Roisin Whelan, and Jo Fletcher. "Sustainable prosperity and enterprises for Maori communities in Aotearoa New Zealand: a review of the literature." Journal of Enterprising Communities: People and Places in the Global Economy 15, no. 4 (June 18, 2021): 608–25. http://dx.doi.org/10.1108/jec-07-2020-0133.

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Purpose The research in the field of Indigenous peoples and the espousal of their cultural values in the work environment is recognised as being important as a means of overcoming workplace inequities. The purpose of this paper is to examine research about Maori, the Indigenous people of Aotearoa New Zealand that may inform future enterprises for the long-term prosperity of marginalised Indigenous peoples. Design/methodology/approach This study reviews the literature on unique cultural dynamics of whanau Maori (New Zealand Maori family/community) study practices and the importance of work/home/life balance. Furthermore, it considers strengths-based community enterprises that can lead to sustainable prosperity for Maori. Findings The review yielded three theoretical principles that explain mana (sociocultural and psychological well-being), which can be generalised across multiple contexts, with the workplace being one of these contexts. These principles of mana create a contextual match with whanau external realities; an experiential match of a mana empowerment framework that transfers to the study context and an interpersonal understanding of being understood and empowered within the study context. Research limitations/implications The literature review has been limited to research from 2005 onwards and to research that investigates Maori, the Indigenous peoples of Aotearoa New Zealand. Although the review of the literature has these limitations, the review may be of interest to other studies of Indigenous peoples worldwide. Practical implications The key factors are interwoven, and their importance is considered in relation to the development of positive and supportive environments, which link to job retention, satisfaction and productivity in the workplace for Maori. This, in turn, can have beneficial knock-on effects for not only the New Zealand economy but also more importantly for enhancing sustainable livelihoods for upcoming generations. Social implications Tied together, these factors are paramount for cultural, social and ecological benefits for nga rangatahi (young Maori adults) and the wider community in the workplace. Originality/value The literature review’s value and originality derive from a dearth of recent research on supporting nga rangatahi (young Maori adults) for sustainable prosperity.

35

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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36

Macfarlane, Angus, Ted Glynn, Tom Cavanagh, and Sonja Bateman. "Creating Culturally-Safe Schools for Māori Students." Australian Journal of Indigenous Education 36, no. 1 (2007): 65–76. http://dx.doi.org/10.1017/s1326011100004439.

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AbstractIn order to better understand the present trends in New Zealand’s schooling contexts, there is a clarion call for educators to develop sensitivity and sensibility towards the cultural backgrounds and experiences of Maori students. This paper reports on the work of four scholars who share research that has been undertaken in educational settings with high numbers of Maori students, and discusses the importance of creating culturally-safe schools - places that allow and enable students to be who and what they are. The theoretical frameworks drawn on are based on both a life partnership analogy as well as on a socio-cultural perspective on human development and learning. The Maori worldview presented in this paper is connected to the Treaty of Waitangi, The Educultural Wheel and the Hikairo Rationale. Data were collected from two ethnographic case studies and analysed through these frameworks. Practical suggestions are then made for using restorative practices and creating reciprocal relationships in classrooms within an environment of care. The paper reports on an evidence-based approach to creating culturally-safe schools for Maori students.

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Dodds, Klaus J., and Kathryn Yusoff. "Settlement and unsettlement in Aotearoa/New Zealand and Antarctica." Polar Record 41, no. 2 (April 2005): 141–55. http://dx.doi.org/10.1017/s0032247405004390.

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This paper is concerned with Aotearoa/New Zealand's changing relationship to Antarctica, and the Ross Dependency in particular. Through a consideration of post-colonial theory in the Ross Dependency, it is argued that a productive dialogue about the cultural politics of mainland Aotearoa/New Zealand can be opened up. After some reflections on the post-1945 political and cultural trajectory of the country, attention is given to the place of the Maori and their involvement in the polar continent and Southern Ocean. The adoption of Maori place-names on New Zealand maps of the Ross Dependency is considered further because it helps to illuminate the country's awkward and incomplete post-colonial transformation. Arguably, such an adoption of Maori place-names in Antarctica contributes to a vision of bicultural harmony. However, this is not a view shared by all observers. Developments affecting the crown agency Antarctica New Zealand, alongside recent heritage projects, are scrutinised further in order to consider how Maori–Pakeha relations influence and define contemporary understandings of New Zealand's presence in Antarctica. Finally, the paper briefly contemplates how a trans-Tasman dialogue with Australian scholars might enable further analysis into how geographically proximate settler colonies engage with Antarctica and their associated territorial claims to the continent and surrounding ocean.

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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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McNicholas, Patty. "Maori development: “accounting”, “accountability” and participation in the accountancy profession." Pacific Accounting Review 21, no. 3 (November 20, 2009): 319–24. http://dx.doi.org/10.1108/01140580911012539.

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Zeppel, Heather. "Maori Tourism Conference “Te Putanga Mai”." Journal of Travel Research 36, no. 2 (November 1997): 78–80. http://dx.doi.org/10.1177/004728759703600212.

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Barr, Tremane Lindsay, John Reid, Pavel Catska, Golda Varona, and Matt Rout. "Development of indigenous enterprise in a contemporary business environment – the Ngāi Tahu Ahikā approach." Journal of Enterprising Communities: People and Places in the Global Economy 12, no. 4 (September 3, 2018): 454–71. http://dx.doi.org/10.1108/jec-05-2016-0014.

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Purpose Tribal economic development in post-settlement era Aoteroa/New Zealand has opened up opportunities for Maori to invest in the sustainable commercial utilisation of their traditional economic resources. Mahinga kai (traditional food and food sources) has always been at the heart of the Maori tribe Ngāi Tahu’s spiritual, cultural, social and economic existence. The purpose of this research is to revitalise mahinga kai enterprise through the commercial development of traditional and contemporary food and food resources in a culturally commensurate manner. Design/methodology/approach Participant action research theory and practice were used by researchers from Toitū Te Kāinga (Regional Development Unit of Te Rūnanga o Ngāi Tahu) between 2008 and 2012. This was informed by a Kaupapa Maori philosophy of respect and empowerment of the participants’ needs. Findings The development of the Ahikā Kai Indigenous business system shows that competitive advantage can be created for Indigenous businesses and enterprises through a four-pronged strategy based around: first, human rights that empower tribal members; second, product differentiation based on cultural principles; third, an internal accreditation system to help verify the ethical credibility of the products; and fourth, lowering producer costs through website marketing and direct-to-consumer selling. Originality/value This research adds to a growing (yet still evolving) body of literature on Indigenous entrepreneurship and the role of voluntary certification in Indigenous business development. The Ahikā Kai business system is an original world first for this type of Indigenous development based on creating a competitive advantage for multiple independent enterprises while maintaining the core integrity of its cultural brand and its operations.

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Simmons, D., E. Rush, and N. Crook. "Development and piloting of a community health worker-based intervention for the prevention of diabetes among New Zealand Maori in Te Wai o Rona: Diabetes Prevention Strategy." Public Health Nutrition 11, no. 12 (December 2008): 1318–25. http://dx.doi.org/10.1017/s1368980008002711.

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AbstractObjectiveThe progression from impaired glucose tolerance (IGT)/impaired fasting glucose (IFG) to type 2 diabetes can be prevented or delayed through intensive lifestyle changes. How to translate this to implementation across whole communities remains unclear. We now describe the results to a pilot of a personal trainer (Maori Community Health Worker, MCHW) approach among Maori in New Zealand.Design, setting and subjectsA randomised cluster-controlled trial of intensive lifestyle change was commenced among 5240 non-pregnant Maori family members without diabetes from 106 rural and 106 urban geographical clusters. Baseline assessments included lifestyle questionnaires, anthropometric measurements and venesection. A pilot study (Vanguard Study) cohort of 160 participants were weighed before and during MCHW intervention, and compared with fifty-two participants weighed immediately before intervention and with 1143 participants from the same geographical area. Interactions between participants and the MCHW were reported using personal digital assistants with a programmed detailed structured approach to each interview.ResultsDuring the Vanguard Study, participants and MCHW found the messages, toolkit and delivery approach acceptable. Those with IGT/IFG diagnosed (n 27) experienced significant weight loss after screening and during the Vanguard Study (5·2 (sd 6·6) kg, paired t test P < 0·01). Significant weight loss occurred during the Vanguard Study among all participants (−1·3 (sd 3·6) kg, P < 0·001).ConclusionsComparable initial weight loss was shown among those with IGT/IFG and those from existing trials. Community-wide prevention programmes are feasible among Maori and are likely to result in significant reductions in the incidence of diabetes.

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Stokes, Evelyn. "Tauponui a Tia: an interpretation of Maori landscape and land tenure." Asia Pacific Viewpoint 40, no. 2 (August 1999): 137–58. http://dx.doi.org/10.1111/1467-8373.00088.

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Lyne, MC. "Ownership and control of Maori land: Some lessons for South Africa." Development Southern Africa 11, no. 4 (November 1994): 527–39. http://dx.doi.org/10.1080/03768359408439770.

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Ruwhiu, Pirihi Te Ohaki (Bill), Leland Ariel Ruwhiu, and Leland Lowe Hyde Ruwhiu. "To Tatou Kupenga: Mana Tangata supervision a journey of emancipation through heart mahi for healers." Aotearoa New Zealand Social Work 20, no. 4 (July 17, 2017): 13–34. http://dx.doi.org/10.11157/anzswj-vol20iss4id326.

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This journey of critically exploring Mana Tangata supervision has drawn together the diverse styles, stories and analyses of three generations of tane from the Ruwhiu whanau. This is our journey within to strengthen without – ‘E nohotia ana a waho, kei roto he aha’. Pirihi Te Ohaki (Bill) Ruwhiu (father, grandfather and great grandfather) frames the article by highlighting the significance of wairuatanga, whakapapa and tikanga matauranga Maori – a Maori theoretical and symbolic world of meaning and understanding that informs mana enhancing engagements within the human terrain. Leland Lowe Hyde (son, grandson and father-to-be) threads into that equation the significance of ‘ko au and mana’ (identity and belonging) that significantly maps personal growth and development. Leland Ariel Ruwhiu (son, father and grandfather) using pukorero and nga mohiotanga o te ao Maori me te ao hurihuri weaves these multi dimensional reasonings into a cultural net (Te Kupenga) reflecting indigenous thinking around Mana Tangata supervision for tangata whenua social and community work practitioners.

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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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August, Wikitoria. "Maori women: Bodies, spaces, sacredness and mana." New Zealand Geographer 61, no. 2 (August 2005): 117–23. http://dx.doi.org/10.1111/j.1745-7939.2005.00025.x.

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Greensill, Angeline. "Foreshore and seabed policy: A Maori perspective." New Zealand Geographer 61, no. 2 (August 2005): 158–60. http://dx.doi.org/10.1111/j.1745-7939.2005.00032.x.

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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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Sachdev, Perminder S. "Personality Development in Traditional Maori Society and the Impact of Modernization." Psychiatry 53, no. 3 (August 1990): 289–303. http://dx.doi.org/10.1080/00332747.1990.11024512.

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