Добірка наукової літератури з теми "Marsden: 420305 New Zealand Cultural Studies"

Wellington-based social historian David Grant began his tenure as J. D. Stout Fellow in New Zealand Cultural Studies on 1 April 1999. In broad terms, his project encompasses an assessment of the social and economic impact and importance of horse racing on our recreational, sporting, business and community cultures. Within this framework, he will record and explain the changes that have occurred in the industry from when Samuel Marsden first brought horses into this country in1814, until the present time. From any perspective his task is daunting, as he explains...

Wellington-based social historian David Grant began his tenure as J. D. Stout Fellow in New Zealand Cultural Studies on 1 April 1999. In broad terms, his project encompasses an assessment of the social and economic impact and importance of horse racing on our recreational, sporting, business and community cultures. Within this framework, he will record and explain the changes that have occurred in the industry from when Samuel Marsden first brought horses into this country in1814, until the present time. From any perspective his task is daunting, as he explains...

Does New Zealand matter to the rest of the world? For various reasons the question has always seemed important here, a kind of hollow echo bouncing around national politics, economics and culture, and reflecting back most strongly from concrete measures of overseas recognition: a seat on the United Nations Security Council; an Oscar or a Booker Prize; a World Cup; a global milk auction. For scholars working on New Zealand studies, a version of this question is prompted by the rise of institutional incentives such as the Marsden Fund and the PBRF, which frame “research excellence” in large part in terms of global visibility. It’s a challenge, perhaps, of speaking to two audiences at the same time: a local readership familiar with a narrow but deep national archive, and an international readership who must be persuaded of its relevance to their more “mainstream” concerns. Yet the question can also be asked another way: Does the study of New Zealand have to be framed solely in national terms? Shaped for so long by the ethos and aesthetics of mid-twentieth century cultural nationalism, humanistic inquiry in New Zealand still tends to use the nation as its unquestioned unit of measurement.

This thesis examines the archaeology and history of Te Puna, a Church Missionary Society (CMS) mission station in the Bay of Islands, New Zealand. Te Puna was first settled in 1832 following the closure of the nearby Oihi mission, which had been the first mission station and the first permanent European settlement in New Zealand. Te Puna, located alongside the imposing Rangihoua Pa, was the home of missionaries John and Hannah King and their children for some forty years. As well as being a mission station, Te Puna was also the site of the family’s subsistence farm. The research is concerned with the archaeological landscape of Te Puna, the relationship between Maori and European, the early organisation and economy of the CMS, the material culture of New Zealand’s first European settlers, and the beginnings of colonisation and the part that the missions played in this. Artefacts recovered from archaeological investigations at the site of the Te Puna mission house are connected with other items of missionary material culture held in collections in the Bay of Islands, including objects donated by the King family. The archaeological record is also integrated with documentary evidence, in particular the accounts of the CMS store, to produce a detailed picture of the daily life and economy of the Te Puna mission household. This integration of a range of sources is also extended to produce a broader view of the material culture and economy of missionary life in the Bay of Islands in the first half of the nineteenth century. The humble, austere artefacts that constitute the material culture of the Te Puna household reveal the actual processes of colonisation in daily life and everyday events, as well as the processes of the mission, such as schooling, the purchase of food and domestic labour, the purchase of land and building of houses, the stitching of fabric and ironing of garments. These practices predate, but also anticipate the grand historical dramas such as the signing of the Treaty of Waitangi, glorified but also critiqued as the defining moment of the relationship between Maori and Pakeha and of colonisation.
Whole document restricted, but available by request, use the feedback form to request access.

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.

This thesis has two foci: how Cambodians with a refugee background manage their new life in Aotearoa/New Zealand, and how an identity as a Khmer Kiwi transnational community has developed. Analytic concepts— such as forced migration, cultural bereavement, adaptation, integration, diaspora, transnationalism, identification, and community of practice— are used to trace the trajectory of the contemporary way of life of Cambodians, their community development, and their cultural identity. The data gathered from mixedmethod research reveal the various opinions, strategies, coping mechanisms, and paths that Cambodian participants have adopted in order to adapt to life in New Zealand and still maintain their Khmer heritage. The majority of participants were proud of their personal achievements, and now have found normalcy in their new life. Individual struggles to engage and integrate with multicultural New Zealand society have required negotiation and protection of group interests, and inevitably some of these have resulted in conflicts and fragmentation within the Khmer community. Religious practice, organisation, and leadership became the main driving forces for asserting Khmer community identity. Collective memory was harnessed to deal with shared cultural bereavement, and the quest for belonging lent momentum to the community’s development and management of its identity. Khmer Theravada Buddhism has emerged as a means by which the majority of Cambodians can achieve their spiritual wellbeing, and has become a platform for various community identity developments within the New Zealand social and legal contexts. Gender roles and structures are a significant part of community development and of my analysis. This development of Khmer identity in New Zealand is a new strand of Khmer identity: Khmer heritage, transnational experience, and ‘Kiwi-ism’. Such transformation of identity reflects geo-political influences on integration in the form of belonging to and identifying with two or more groups. For example, the majority of participants proudly identified themselves as Khmer Kiwis. Their transnational lives have been enriched by their country of origin (Cambodia) and their country of residence (Aotearoa/New Zealand). Key words: Cambodian refugees, forced migration, adaptation, integration, transnationalism, Buddhism, Khmer identity, community development, and community of practice.

The aims of this thesis are to determine to what extent the Crown remains important as a source of legitimacy for the constitutional order and as a focus of sovereignty; how the Crown has developed as a distinct institution; and what the prospects are for the adoption of a republican form of government in New Zealand. The imperial Crown has evolved into the New Zealand Crown, yet the implications of this change are as yet only slowly being understood. Largely this is because that evolution came about as a result of gradual political development, as part of an extended process of independence, rather than by deliberate and conscious decision. The continuing evolution of political independence does not necessarily mean that New Zealand will become a republic in the short-to-medium term. This is for various reasons. The concept of the Crown has often been, in New Zealand, of greater importance than the person of the Sovereign, or that of the Governor-General. The existence of the Crown has also contributed to, rather than impeded, the independence of New Zealand, through the division of imperial prerogative powers. In particular, while the future constitutional status of the Treaty of Waitangi remains uncertain, the Crown appears to have acquired greater legitimacy through being a party to the Treaty. The expression of national identity does not necessarily require the removal of the Crown. The very physical absence of the Sovereign, and the all-pervading nature of the legal concept of the Crown, have also contributed to that institution's development as a truly national organ of government. The concept of the Crown has now, to a large extent, been separated from its historical, British, roots. This has been encouraged by conceptual confusion over the symbolism and identity of the Crown. But this merely illustrates the extent to which the Crown has become an autochthonous polity, grounded in our own unique settlement and evolution since 1840. Whether that conceptual strength is sufficient to counterbalance symbolic and other challenges in the twenty-first century remains uncertain. But it is certain that the Crown has had a profound affect upon the style and structure of government in New Zealand.

This research studies Pakeha who have engaged with Maori cultural learning contexts. Within a social constructionist theoretical framework, and with a combination of the critical and communicative approaches to cultural identity, the research explores the meaning these Pakeha bring to being Pakeha. Discourse analysis tools of interpretative repertoires and linguistic resources are used to analyse data from semi-structured interviews with six Paheha participants. Participants have experienced Maori cultural learning contexts before or during the research, through learning te reo, tikanga Maori and about nga ao o nga iwi Maori. The research found that, largely, meanings participants brought to being Pakeha were in contrast to stereotypical notions of what it means to be Pakeha. Participants demonstrated that for them being Pakeha meant being connected to nga ao o nga iwi Maori; being aware of Pakeha privilege; mediating and negotiating being Pakeha with dominant notions of Pakehaness; valuing the history of Aotearoa-New Zealand, along with valuing te reo me ona tikanga. Furthermore, the research also found that the consistently postcolonial identity participants brought to being Pakeha shifted according to context, troubling the meanings of Pakeha also.

The assumption that internet access is a means of building stronger communities is commonly found in a number of sectors, particularly in New Zealand government social services policy. In response to this assumed relationship between internet access and social cohesion, the present multiple case study research project examined the experience of free home internet access among families participating in New Zealand’s Computers in Homes scheme in low socioeconomic school communities between 2003 and 2005. The goal of the study was to assess how internet access and social cohesion are related in a free home internet scheme. Two propositions derived from a literature review underpinned the research goal: first, that internet access leads to ongoing use, and second, that internet access is positively related to social cohesion. The research was designed to test these propositions using a qualitative, constructivist approach with a mixed methodology. The principal method was interviews with adult Computers in Homes family members concerning their internet use and their sense of belonging to, and involvement in, the local community, across two waves of research about one year apart in two community settings. Additional data from observation, interviews and meetings with school principals and key informants such as Computers in Homes staff, provided context. Of thirty volunteer participants from among available Computers in Homes parents at two sites, twenty-six respondents took part in data collection at Time 1. Data from nine Case A and thirteen Case B participants contribute to the results. Nine of the original group participated at Time 2 one year later, seven from Case A and two from Case B. Internet use declined across the group as a whole, a negative outcome mitigated by positive experiences and individual success stories, and the emergence of ‘high-connector’ internet users. While evidence of social cohesion was found at both case study sites initially, it was noticeably associated with the activities and interpersonal influence of confident internet users at Case A where significantly greater retention of ongoing internet use also occurred. A key finding of the study is therefore that ongoing internet use was more successfully achieved in a setting where social cohesion was more readily apparent at the time the free internet scheme was implemented. Thus a positive relationship existed in this research between internet access and social cohesion in one case study of two, where conditions included the presence of opinion leaders and social solidarity. Opportunities for face to face social interaction and support such as are present in Computers in Homes practice are potentially significant for ongoing internet use. The Computers in Homes concept extends participants’ social experiences of community through the way it is structured and implemented. In combination with the mobilising behaviours of leader figures, these social experiences may be factors associated with longer term viability of a free home internet scheme as much as the presence of the internet itself. A range of significant barriers affecting individual internet users at home, and larger obstacles such as confused accountability when external agencies are involved in project management, is signalled in this research. Recommendations aimed at increasing the benefits of a free home internet scheme in terms of participant retention and social cohesion are proposed. Opportunities for further research arise from this study, in clarifying the conditions associated with positive social outcomes for internet interventions with a particular focus on the role of existing group cohesion and leadership dynamics.

Whole document restricted, see Access Instructions file below for details of how to access the print copy.
This thesis may be regarded as both a history of the present and a signifier for the future. Developed during a time of dramatic global upheavals and transformations, it is concerned with the political economy of world order and the ontologies of being upon which world order is predicated. As the framework for the world order of nation states, international law was the means whereby indigenous peoples within colonised territories reconstructed from sovereign nations to dependent populations. Undperpinning this body of law and the political formations of world order were sets of social and political ontologies which continue to be contested. These ontologies are frequently at variance with those of indigenous peoples and shape the arena within which the struggle for self-determination and the validation of indigenous knowledge, values and subjectivities is played out. Contextualised within the international political and juridical framework, the thesis utilises critical theoretical traditions to examine the participation of indigenous peoples in the construction of world order and new global formations. Positioned from a Maori perspective, the thesis also tracks the historical role of education in the development of world order and considers the role and form of Maori educational resistance. In engaging with these issues across macro and micro levels, the thesis identifies the international arena, the national state and forms of regionalism as sites for the reshaping of the global politico/economic order and the emergence of Empire. Allied to this are the reconstruction of hierarchies of knowledge and subjectivities within new Manichean divides. Key questions raised in the thesis concern the positioning of indigenous ontologies and epistemologies within the emergent global order, and the nature of resistance or response. Calls for a new ontology of world order are increasingly being articulated in response to the multiple and increasing crises of globalisation. This thesis argues that, far from irrelevant, traditional indigenous social, political and cosmological ontologies are profoundly important to the development of transformative alternative frameworks for global order.

This thesis examines how cultural perceptions of Wellington’s environment changed from the 1870s to the early 1900s. The historical material shows how clearing the New Zealand landscape of its forest cover in the early settler years reflected a particular cultural perception of the New Zealand bush. By 1900, this cultural perception had changed indicating that not only was the New Zealand landscape different, but New Zealand society had changed. These changes can be seen in the geographic historical accounts of clearing New Zealand’s bush and the parliamentary debates of the 1875 Forest Act, 1885 State Forest Act and the 1903 Scenery Protection Act. The anthropological theories of dwelling, taskscape, phenomenology of landscape and the hybridity of nature are used as a contemporary synthesis of ideas to examine cultural perceptions of the Wellington bush. An anthropological approach is also used to bring together diverse historical material in a way that allows these ideas to be applied. Cultural perceptions of the Wellington landscape can be understood in the way the bush was cleared for pasture, how the landscape was depicted in paintings and photography and in the case study of the establishment of Otari-Wilton’s Bush. The thesis argues that cultural perceptions can be appreciated historically by understanding how people lived within the Wellington landscape, and how this was reflected in attitudes towards the New Zealand bush. Cultural perceptions of New Zealand’s bush were a combination of existing cultural attitudes, the practicalities of living within the New Zealand environment and a direct perception of the bush itself. It is the shifting influence of all three of these aspects that determines overall cultural perceptions of the bush in any particular period in New Zealand’s history. The establishment of Otari-Wilton’s Bush shows how the cultural perception of Wellington’s bush had changed from seeing it as an obstruction covering potential farmland to having a defined place and purpose within the Wellington landscape.