Journal articles: 'Maori and Pakeha'

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Holmes, Janet. "Maori and Pakeha English: Some New Zealand social dialect data." Language in Society 26, no. 1 (March 1997): 65–101. http://dx.doi.org/10.1017/s0047404500019412.

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ABSTRACTAspects of the extent and nature of the influence of the Maori language on English in New Zealand are explored here within a broad sociolinguistic framework. The current sociolinguistic distribution of Maori and English in New Zealand society is described, and typical users and uses of the variety known as Maori English are identified. Characteristics of Maori English are outlined as background to a detailed examination of the distribution of three phonological features among speakers of Pakeha (European) and Maori background. These features appear to reflect the influence of the Maori language, and could be considered substratum features in a variety serving to signal Maori identity or positive attitudes toward Maori values. Moreover, Maori English may be a source of innovation in the New Zealand English (NZE) of Pakehas, providing features which contribute to the distinctiveness of NZE compared with other international varieties. (Social dialectology, ethnic identity, Maori English, New Zealand English, language change)

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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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Fergusson, D. M., L. J. Horwood, and M. T. Lynskey. "Ethnicity and Bias in Police Contact Statistics." Australian & New Zealand Journal of Criminology 26, no. 3 (December 1993): 193–206. http://dx.doi.org/10.1177/000486589302600302.

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The relationships between ethnicity, self/parentally reported offending and rates of police contact were examined in a birth cohort of Christchurch (New Zealand) born children studied to the age of 15 years. This analysis suggested that whilst children of Maori/Pacific Island descent offended at a significantly higher rate than European (Pakeha) children, there were clear differences in the magnitude of ethnic differentials in offending depending on the way in which offending was measured. On the basis of self/parentally reported offending, children of Maori/Pacific Island descent offended at about 1.7 times the rate of Pakeha children. However, on the basis of police contact statistics these children were 2.9 times more likely to come to police attention than Pakeha children. These differences between self/parentally reported offending rates and rates of police contact could not be explained by the fact that Maori/Pacific Island children offended more often or committed different types of offences than Pakeha children. Logistic modelling of the data suggested that children of Maori/Pacific Island descent were in the region of 2.4 times more likely to come to official police attention than Pakeha children with an identical self/parental reported history of offending. These results are generally consistent with the hypothesis that official police contact statistics contain a bias which exaggerates the differences in the rate of offending by children of Maori/Pacific Island descent and Pakeha children.

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Lin, En-Yi J., Sally Casswell, Taisia Huckle, Ru Quan You, and Lanuola Asiasiga. "Does one shoe fit all? Impacts of gambling among four ethnic groups in New Zealand." Journal of Gambling Issues, no. 26 (December 1, 2011): 69. http://dx.doi.org/10.4309/jgi.2011.26.6.

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The aim of the current study is to examine the impacts of gambling among four different ethnic groups within New Zealand (i.e., Maori, Pakeha, Pacific peoples, and Chinese and Korean peoples). Four thousand and sixty-eight Pakeha, 1,162 Maori, 1,031 Pacific people, and 984 Chinese and Korean people took part in a telephone interview that assessed their gambling participation and their quality of life. Results showed a number of differences between ethnic groups. For the Maori and Pacific samples, there were significant associations between gambling participation (especially time spent on electronic gaming machines) and lower ratings in a number of life domains. In contrast to the findings for the Maori and Pacific peoples, which showed predominantly negative associations between gambling modes and people's self ratings of their domains of life, the findings for Pakeha and for Chinese and Korean peoples were more mixed and the associations predominantly positive.

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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.

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Bell, Allan. "The Phonetics of Fish and Chips in New Zealand." English World-Wide 18, no. 2 (January 1, 1997): 243–70. http://dx.doi.org/10.1075/eww.18.2.05bel.

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Centralization of the short /I/ vowel (as in KIT) is regarded by both linguists and lay observers as a defining feature of New Zealand English and even of national identity, especially when contrasted with the close front Australian realization. Variation in the KIT vowel is studied in the conversation of a sociolinguistic sample of 60 speakers of NZE, structured by gender, ethnicity (Maori and Pakeha [Anglo]) and age. KIT realizations are scattered from close front through to rather low backed positions, although some phonetic environments favour fronter variants. All Pakeha and most Maori informants use centralized realizations most of the time, but some older Maori speakers use more close front variants. This group is apparently influenced by the realization of short /I/ in the Maori language, as these are also the only fluent speakers of Maori in the sample. Close front realizations of KIT thus serve as a marker of Maori ethnicity, while centralization marks general New Zealand identity. Centralized /I/ appears to have been established in NZE by the early 20th century

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Meyerhoff, Miriam. "Sounds pretty ethnic, eh?: A pragmatic particle in New Zealand English." Language in Society 23, no. 3 (June 1994): 367–88. http://dx.doi.org/10.1017/s0047404500018029.

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ABSTRACTA social dialect survey of a working-class suburb in New Zealand provides evidence that eh, a tag particle that is much stereotyped but evaluated negatively in NZ English, may persist in casual speech because it plays an important role as a positive politeness marker. It is used noticeably more by Maori men than by Maori women or Pakehas (British/European New Zealanders), and may function as an in-group signal of ethnic identity for these speakers. Young Pakeha women, though, seem to be the next highest users of eh. It is unlikely that they are using it to signal in-group identity in the same way; instead, it is possible that they are responding to its interpersonal and affiliative functions for Maori men, and are adopting it as a new facet in their repertoire of positive politeness markers. (Gender, ethnicity, politeness, New Zealand English, intergroup and interpersonal communication)

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Mitchell, Tony. "The Maori Teachings of Pakeha Rapper Maitreya." Sites: a journal of social anthropology and cultural studies 11, no. 2 (October 28, 2014): 103. http://dx.doi.org/10.11157/sites-vol11iss2id260.

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Britain, David. "Linguistic change in intonation: The use of high rising terminals in New Zealand English." Language Variation and Change 4, no. 1 (March 1992): 77–104. http://dx.doi.org/10.1017/s0954394500000661.

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ABSTRACTThis article reports sociolinguistic research on linguistic change in an intonation feature of New Zealand English, namely, the use of high rising terminal contours (HRTs) in declarative clauses. Recorded interviews from 75 inhabitants of Porirua, a small city north of Wellington, were analyzed for the use of HRTs. The speaker sample was subdivided according to years of age (20–29, 40–49, 70–79), sex, ethnicity (Maori and Pakeha), and class (working and middle). The results show that linguistic change is in progress, the use of HRTs being favored by young Maori and by young Pakeha women. The results are explained in terms of the function of HRTs as positive politeness markers. The usefulness of the term “linguistic variable” in the analysis of intonational change and discourse features is assessed.

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Hodgets, Darrin, Alison Barnett, Andrew Duirs, Jolene Henry, and Anni Schwanen. "Maori media production, civic journalism and the foreshore and seabed controversy in Aotearoa." Pacific Journalism Review : Te Koakoa 11, no. 2 (September 1, 2005): 191–208. http://dx.doi.org/10.24135/pjr.v11i2.1061.

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This article explores the social significance of increased media production by Maori in Aotearoa/New Zealand as an opportunity for challenging a tendency in mainstream journalism to promote Pakeha perspectives. The analysis focuses on the recent documentary Hikoi, which was initiated by two young Maori women as a challenge to media framing of Maori protests as 'unjustified' and 'disruptive' acts. We argue that this documentary illustrates the potential for civic journalists to broaden public deliberations regarding political issues such as the foreshore and seabed controversy.

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Tauri, Juan, and Allison Morris. "Re-forming Justice: The Potential of Maori Processes." Australian & New Zealand Journal of Criminology 30, no. 2 (August 1997): 149–67. http://dx.doi.org/10.1177/000486589703000203.

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There have been a number of calls for the implementation of a separate Maori justice system. This paper examines these calls and the practicalities of moving in this direction by drawing from two pieces of research: first, an exploratory study of the views of more than 50 Maori elders on how Maori communities dealt with offenders in the recent past and how Maori justice practices might work in the modern context; and, second, an examination of the philosophy and practice of family group conferences. The paper concludes that Maori justice processes have the potential not only to provide solutions to the over-representation of Maori in the criminal justice system, but also to re-form conventional justice systems. It advocates a reconciliation of Maori and Pakeha justice systems.

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Fergusson, D. M., L. J. Horwood, and M. T. Lynskey. "Ethnicity, Social Backgroud and Young Offending: A 14-Year Longitudinal Study." Australian & New Zealand Journal of Criminology 26, no. 2 (December 1993): 155–70. http://dx.doi.org/10.1177/000486589302600205.

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The relationship between ethnicity and rates of violent, property and other offences based on self-report and parental report data was studied for a birth cohort of Christchurch born children. The results show that on the basis of report data, children of Maori ethnicity had significantly (p<.05) higher rates of offending than children of Pakeha (European) ethnicity with these rates being from 1.45 to 2.25 times higher than for Pakeha children. However, after adjustment for a series of social and contextual factors including maternal age, maternal educational levels, family socio-economic status, family living standards and early childhood environment factors, these associations reduced so that children of Maori or Pacific Island ethnicity had risks of offending which ranged from 1.08 to 1.55 times higher than children of Pakeha ethnicity. In four of the five comparisons made there was no significant relationship between ethnicity and offending after adjustment for these social and contextual factors. The implications of these findings for the interpretation of ethnic differences in rates of offending are examined with particular attention being given to labelling, socio-economic and cultural explanations of these differences.

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Page, Ruth. "Variation in storytelling style amongst New Zealand schoolchildren." Narrative Inquiry 18, no. 1 (August 15, 2008): 152–79. http://dx.doi.org/10.1075/ni.18.1.08pag.

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The relationship between emergent narrative skills, gender and ethnicity continues to be an important area of debate, with significant socio-political consequences. This paper explores the ways in which these variables intersect in a cross-cultural, longitudinal study of children’s storytelling, focusing on data taken from a multicultural school in Auckland, NZ. Differences in storytelling style reflected the characteristics of Maori English and Pakeha English conversational narratives, but also varied according to age and gender, where the variation was most marked for the 10-year-old children, and was most polarised between the narratives of the Pakeha girls and Maori boys. A longitudinal comparison indicated that these differences were by no means fixed, and that over time the older Maori boys’ storytelling altered in line with the literacy demands to conform to the dominant westernised pattern being imposed in this pedagogic context. This study thus points to the ongoing importance of analysing the shifting ways in which gender and cultural identity are renegotiated in educational contexts, suggesting that there is more scope for questioning and potentially changing dominant literacy practices in this part of New Zealand.

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McIntosh, Isabel. "The Urewera Mural: Becoming Gift and the Hau of Disappearence." Cultural Studies Review 10, no. 1 (September 2, 2013): 42–60. http://dx.doi.org/10.5130/csr.v10i1.3520.

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In this article I discuss the seeming 'theft' of the Urewera Mural in 1997, using the term ‘cultural activism’ to describe the mural’s removal, because it acted as a catalyst to refocus the spotlight on specific Maori land claim issues. The Urewera Mural was targeted because it was portrayed as an object of white cultural value with significant representations for Pakeha. Te Kaha’s intention was for Pakeha to lose something of value and to experience how Maori have felt since colonisation when their land, their cultural value, was taken. Stephen Muecke writes that ‘cultural activism can have the same result as political activism, but it doesn’t look the same ... It is a tactical “bringing out” of culture as a valuable and scarce “statement” ’. I suggest cultural activism is, thus, ‘performative’ political activism; for when protestors dress up and ‘perform’ their protest, a media identity is created that is beyond the political message, and so more memorable.

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TAIEPA, TODD, PHILIP LYVER, PETER HORSLEY, JANE DAVIS, MARGARET BRAG, and HENRIK MOLLER. "Co-management of New Zealand's conservation estate by Maori and Pakeha: a review." Environmental Conservation 24, no. 3 (September 1997): 236–50. http://dx.doi.org/10.1017/s0376892997000325.

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Despite direction by the Conservation Act (1987) to give effect to the principles of the Treaty of Waitangi, New Zealand's Department of Conservation has few formal collaborative management arrangements with Maori. Obstacles to establishing agreements that involve Maori in equitable conservation decision-making roles include divergent philosophies (preservation versus conservation for future use), institutional inertia, a lack of concrete models of co-management to evaluate success or otherwise to promote conservation, a lack of resources and opportunities for capacity building and scientific research amongst Maori, opposition and a lack of trust from conservation non-governmental organizations that are predominantly euro-centric in approach and membership, and a fundamental reluctance of some to share power with Maori. Recent examples of work towards co-management emphasize the need for innovative methods to build trust and explore common ground and differences. Meetings on marae (traditional Maori gathering places) have established guiding principles, lengthy dialogue, and a collective symbol as a metaphor for co-management. These were valuable steps towards building trust and understanding required for the restoration of coastal lakes and a river, and the potential joint management of two national parks on the west coast of the North Island. Establishment of a research project to assess the sustainability of a traditional harvest of a sea-bird (Puffinus griseus) by Rakiura Maori was facilitated by drawing up a 'cultural safety' contract. This contract underscored the role of Maori as directors of the research, protected their intellectual property rights to their traditional environmental knowledge, guaranteed continuity of the collaborative research project and regulated how results were to be communicated. The scientific ethics of a university ecological research team were safeguarded by the contract, which ensured that they could publish their inferences without erasure or interference. The New Zealand experience shows that even when legislation signals from the top down that the doorway is open for co-management with indigenous people, this by itself is unlikely to make it happen. Active facilitation by innovative middle-level agreements and the creation of new administrative structures are needed to govern co-management of a broad spectrum of resource issues. Bottom-up initiatives involving single, or very localized, resource uses may also trigger co-management. Models for successful co-management involving indigenous peoples must focus more strongly on issues of equity or power sharing, and therefore may be very different from models directed at a single conservation outcome.

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Joyce, Peter R. "Focus on psychiatry in New Zealand." British Journal of Psychiatry 180, no. 5 (May 2002): 468–70. http://dx.doi.org/10.1192/bjp.180.5.468.

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New Zealand has been inhabited by the indigenous Maori people for more than 1000 years. The first European (Pakeha) to see the country, in 1642, was the Dutch explorer Abel Tasman. But the English explorer James Cook, who landed there in 1769, was responsible for New Zealand becoming part of the British Empire and, later, the British Commonwealth. In 1840 the Treaty of Waitangi was signed between Maori leaders and Lieutenant-Governor Hobson on behalf of the British Government. The three articles of the Treaty gave powers of Sovereignty to the Queen of England; guaranteed to the Maori Chiefs and tribes full, exclusive and undisturbed possession of their lands, estates, forests and fisheries; and extended to the Maori people Royal protection and all the rights and privileges of British subjects.

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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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Nairn, Raymond G., and Timothy N. McCreanor. "Race Talk and Common Sense: Patterns in Pakeha Discourse on Maori/Pakeha Relations in New Zealand." Journal of Language and Social Psychology 10, no. 4 (December 1991): 245–62. http://dx.doi.org/10.1177/0261927x91104002.

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Bevan-Brown, Jill. "snap-shot of organisational provisions for Maori children and youth with special needs." Kairaranga 6, no. 1 (January 1, 2005): 3–10. http://dx.doi.org/10.54322/kairaranga.v6i1.14.

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This article presents the findings of a survey to gather information about the scope, prevalence and effectiveness of programmes and services for Maori children and youth with special needs. Analysis of relevant organisational documentation including a postal survey completed by 78people from 56 different special educational, Maori, support and disability organisations, and 25 follow-up interviews, revealed that a wide range of services and programmes were being offered by organisations throughout Aotearoa/New Zealand. Out of the organisations surveyed fifty-eight percent were providing programmes and services especially developed or adapted for Maori, and forty-one percent had a person with particular responsibility for or expertise in this area. Common components of effective programmes and services were: the incorporation of cultural content; the involvement of parents, whanau, the Maori community, Maori organisations and Maori workers; and ready accessibility. Respondents described 56 different effective strategies and 39 challenges to providing for Maori children and youth with special needs. The five major barriers identified were: insufficient funding; lack of culturally appropriate resources and people with cultural and professional expertise; a shortage of culturally appropriate, relevant training; Pakeha-centric attitudes towards special needs provisions; and high-stress levels of Maori staff working in the special needs domain.

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Starks, Donna. "National and ethnic identity markers." English World-Wide 29, no. 2 (April 23, 2008): 176–93. http://dx.doi.org/10.1075/eww.29.2.04sta.

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The New Zealand (NZ) short front vowels are often considered as a defining feature of New Zealand English (NZE), yet research which has considered data from both the Pakeha (NZ European) and the NZ Maori communities has noted slightly different patterns in the realisations of the vowel in the KIT lexical set in the respective communities (Bell 1997a, b; Warren and Bauer 2004). This paper compares the short front vowel series of NZ Maori students with that of NZ Samoan, Tongan, Cook Island and Niuean students and demonstrates how the NZ short front vowel series mark both similarity and difference across NZ communities. Our findings show that NZ Maori students have a greater degree of centralisation in their KIT vowel and a greater degree of raising of their DRESS and TRAP vowels than their NZ Pasifika counterparts. However, the manner in which the vowels raise and centralise distinguishes NZ Maori and Cook Island students from their NZ Samoan, Tongan and Niuean cohorts. The latter observation highlights problems with the pan-ethnic “Pasifika” label used to distinguish NZ Maori from other NZ Polynesian communities.

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Potaka, Tama. "A Treaty for Local Governments." Victoria University of Wellington Law Review 29, no. 1 (January 1, 1999): 111. http://dx.doi.org/10.26686/vuwlr.v29i1.6046.

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There is a vast literature on the Treaty of Waitangi. However, a large number of constitutional issues such as who owes Treaty obligations and the nature and extent of these obligations are not clear. Instead, such issues are often obscured by the media sensationalising Treaty settlement processes, Maori fisheries, and Pakeha political assumptions about what Maori want. Amidst talk of fish, cash settlements and development, little Treaty jurisprudential thinking addresses the complex legal, cultural and economic issues surrounding local government and MÃ¡ori. It is the purpose of this article to expand Treaty jurisprudential thinking in the area of local government, and to advocate a direction for local government Treaty obligations.

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HOLMES, JANET. "Narrative structure: Some contrasts between Maori and Pakeha story-telling." Multilingua - Journal of Cross-Cultural and Interlanguage Communication 17, no. 1 (1998): 25–58. http://dx.doi.org/10.1515/mult.1998.17.1.25.

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Johnstone, Kelly, and John Read. "Psychiatrists' Recommendations for Improving Bicultural Training and Maori Mental Health Services: A New Zealand survey." Australian & New Zealand Journal of Psychiatry 34, no. 1 (February 2000): 135–45. http://dx.doi.org/10.1046/j.1440-1614.2000.00683.x.

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Objective: In the context of Maori being over-represented as clients, and under-represented as professionals in New Zealand's mental health system, this study ascertained the beliefs of New Zealand's psychiatrists about issues pertaining to Maori mental health. The overriding objective was to gather recommendations as to how to improve bicultural training and mental health services for Maori. Method: A questionnaire involving closed and open-ended questions was sent to 335 New Zealand psychiatrists. Results: Of the 247 psychiatrists (74%) responding, 40% believed their training had prepared them to work effectively with Maori. Recommendations for improving training focused on the need for greater understanding of Maori perspectives of well-being. Recommendations for improving mental health services for Maori highlighted the need for more Maori professionals and for Maori-run services. No psychiatrists thought that pakeha clinicians should not work with Maori clients, but the majority (70%) recognised the need to consult with Maori staff when doing so. Twenty-eight psychiatrists (11.3%), all male, New Zealand born, and with 10 or more years clinical experience, believed that Maori were biologically or genetically more predisposed than others to mental illness. Several respondents offered other racist comments. Conclusions: The high response rate and the many positive recommendations suggest a high level of constructive interest in these issues among psychiatrists. Comparisons with a simultaneous survey of psychologists are made. It is hoped that the recommendations might inform those responsible for training programs and for providing or purchasing mental health services.

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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.

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Rosenfeld, Jean E. "Prophets, Land, and Law: Maori Holy Spirit Movements and the Domesday Book." Alternative Spirituality and Religion Review 12, no. 1 (2021): 17–38. http://dx.doi.org/10.5840/asrr202211880.

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The experience of colonialization and Christianization among the Maori of Aotearoa (New Zealand), the Polynesians’ furthest settlement in the Southern Hemisphere, resulted in significant population decline of the Maori, land alienation, the rise of nativist revitalization movements, and British laws regarding land tenure that conformed to a Domesday Book tradition of conquest and social stratification. Nativist religious movements attempted to regain the land, reverse Maori population decline, and avoid the pathological consequences of aporia, a Greek word that signifies “without a bridge.” Three successive “Holy Spirit” movements arose to heal the breach between the old world of the Polynesians and the new world of British colonization and Christianization. Adherents assumed an identity as Israelites—the children of Shem—and challenged the Christian dominance of the Pakeha (European New Zealanders). From this culture clash came the Land Wars of the nineteenth century and the emergence of a new, biracial nation.

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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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Johnson Santamaria, Lorri, Andres Peter Santamaria, and Gurdev Kaur Pritam Singh. "One against the grain." International Journal of Educational Management 31, no. 5 (June 12, 2017): 612–21. http://dx.doi.org/10.1108/ijem-11-2016-0237.

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Purpose The purpose of this paper is to reframe transformative and culturally sustaining leadership for a diverse global society by addressing the need for educational systems to better serve people of color, situated in the urban Auckland area of Aotearoa New Zealand (NZ), who have been marginalized by the societies to which they immigrate. Design/methodology/approach Grounded in an applied critical theoretical framework, this qualitative inquiry uses raw auto-ethnographical data gleaned from a case study featuring the voice of Deva, a Malaysian Punjabi woman educator, who is also an aspiring school leader. In aspects of her auto-ethnography, she candidly shares experiences of racism, discrimination, and oppression germane to her professional educational experiences in Aotearoa NZ. Findings Findings inform practice and policy to foster more inclusive school improvement in a bicultural and increasingly multicultural context that has historically recognized Maori (indigenous to Aotearoa NZ), Pakeha (of European descent), and Pacific Islander (e.g. Samoa, Tonga, Fiji, Niue, Cook Islands) achievement in a national context. Global and international implications are included. Originality/value This contribution presents a unique perspective showcasing Deva’s direct experiences with acknowledgment of and professional positioning around Te Tiriti o Waitangi – The Treaty of Waitangi, the principles of which are now being applied not only to the rights of Maori and Pakeha, but also Pacific Islander and immigrants to the country.

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Berg, Lawrence D., and Robin A. Kearns. "Naming as Norming: ‘Race’, Gender, and the Identity Politics of Naming Places in Aotearoa/New Zealand." Environment and Planning D: Society and Space 14, no. 1 (February 1996): 99–122. http://dx.doi.org/10.1068/d140099.

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The process of naming places involves a contested identity politics of people and place. Place-names are part of the social construction of space and the symbolic construction of meanings about place. Accordingly, we argue that the names applied to places in Aotearoa assist in the construction of the symbolic and material orders that legitimate the dominance of a hegemonic Pakeha masculinism. Attempts to rename (and in doing so, reclaim) places are implicated in the discursive politics of people and place. The contestation of place-names in Otago/Murihiku, one of the southernmost regions of New Zealand, is examined. We present a discursive analysis of submissions made to the New Zealand Geographic Board in 1989–90 concerning a proposed reinstatement of Maori names in the area. In interpreting objections to renaming we suggest these objections articulated with and through a number of ‘commonsense’ notions about gender, ‘race’, culture, and nation which discursively (re)produced a hegemonic Pakeha masculinism in New Zealand.

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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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Hill, Richard S. "The Treaty of Waitangi Companion: Maori and Pakeha from Tasman to Today." Ethnohistory 58, no. 4 (2011): 741–43. http://dx.doi.org/10.1215/00141801-1333760.

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Tennant, Margaret. "Pakeha Deaconesses and the New Zealand Methodist Mission to Maori, 1893-1940." Journal of Religious History 23, no. 3 (October 1999): 309–26. http://dx.doi.org/10.1111/1467-9809.00091.

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Papuni, Helen T., and Kenneth R. Bartlett. "Maori and Pakeha Perspectives of Adult Learning in Aotearoa/New Zealand Workplaces." Advances in Developing Human Resources 8, no. 3 (August 2006): 400–407. http://dx.doi.org/10.1177/1523422306288433.

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Archer, John. "The Little Waiata That Ran Away: Songs from the Maori-Pakeha Cultural Interface." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 44, no. 2-3 (May 2007): 239–47. http://dx.doi.org/10.2979/jfr.2007.44.2-3.239.

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Maver, Igor. "The Maori and the Pakeha in C. K. Stead's novel Talking about O'Dwyer." Acta Neophilologica 49, no. 1-2 (December 15, 2016): 53–61. http://dx.doi.org/10.4312/an.49.1-2.53-61.

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The article focuses on a recent novel by the contemporary New Zealand author C.K. Stead, Talking about O'Dwyer. It represents an indictment of war per se, war as a collective madness and its consequences for the life destinies of every single individual caught in it. The Second World War and the independence war in Croatia in the 1990s are minutely described and juxtaposed in this work: both brought to the people, as all wars, suffering and death and have radically changed and marked their lives and relationships. C.K. Stead writes about four locales in very different time periods, New Zealand, Oxford, and especially Croatia and Greece, where the two wars that affect the lives of the protagonists took place.

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Thomas, David R., and Linda Waimarie Nikora. "Maori, Pakeha and New Zealander: Ethnic and national identity among New Zealand students1." Journal of Intercultural Studies 17, no. 1-2 (January 1996): 29–40. http://dx.doi.org/10.1080/07256868.1996.9963431.

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Thorp, Daniel. "Going native in New Zealand and America: Comparing Pakeha Maori and white Indians." Journal of Imperial and Commonwealth History 31, no. 3 (September 2003): 1–23. http://dx.doi.org/10.1080/03086530310001705686.

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Deair, Raghad Shakir. "Hone Tuwhare Poetry: A Close Study as Native Maori Wayfinding." International Journal of Linguistics, Literature and Translation 5, no. 3 (March 15, 2022): 137–41. http://dx.doi.org/10.32996/ijllt.2022.5.3.17.

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Hone Tuwhare is the most well-known Maori poet in New Zealand. His poetry is mostly inspired by Maori culture; his bond with nature and his views on man's destructibility on both nature and himself, as well as mythical and political themes, are the most prominent subjects in his work. Tuwhare's innermost feelings and thoughts are passionately expressed in his poetry, whether it's a show of deep reverence for nature or an angry protest against mankind's cruelty. His use of poetic devices like a poetic apostrophe, personification, and onomatopoeia all contribute to his message being delivered strongly and effectively to his audience. Hone Tuwhare was a prominent poet who was well-liked by both Maori and Pakeha New Zealanders. The research explores the ways Tuwhare expresses the Maori island peoples, who see themselves as an extension of the land. This research focuses on a close reading of Hone Tuwhare, a New Zealand Maori poet who wrote in English from 1975 to 2000, providing insights into the poems' customary worlds, or "ritenga tangata." "Ritenga tangata" most directly relates to people's traditional behaviors and traditions. Hone Tuwhare collected works interconnected themes of tragic loss, questions of identity, and integral familial bonds, all of which cannot be divided from poetic representations of the natural world. The research sums up that Tuwhare is a lyricist with a distinct voice and a distinct affinity to his Maori ancestry. Traditional ocean voyaging principles and symbolic systems are employed to navigate the worlds of the poetry as he is described. This way of navigation aims to show cultural signals in work as well as a level of concern for the worlds depicted. This concern is manifested in political, social, and economic terms.

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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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Barkhuizen, Gary, Ute Knoch, and Donna Starks. "Language Practices, Preferences and Policies: Contrasting Views of Pakeha, Maori, Pasifika and Asian students." Journal of Multilingual and Multicultural Development 27, no. 5 (September 15, 2006): 375–91. http://dx.doi.org/10.2167/jmmd450.1.

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Webber, Melinda. "Explorations of Identity for People of Mixed Maori/Pakeha Descent: Hybridity in New Zealand." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 6, no. 2 (2006): 7–14. http://dx.doi.org/10.18848/1447-9532/cgp/v06i02/39144.

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Kinnear, Susan Lilico. "“He Iwi tahi tatou”: Aotearoa and the legacy of state-sponsored national narrative." Corporate Communications: An International Journal 25, no. 4 (July 17, 2020): 717–31. http://dx.doi.org/10.1108/ccij-11-2019-0133.

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PurposeThe purpose of this paper is to discuss the internal historical forces that shaped national identity in New Zealand and how state-sponsored ideographs and cultural narratives, played out in nation branding, government–public relations activity, film and the literature, contributed to the rise of present days’ racism and hostility towards non-Pakeha constructions of New Zealand’s self-imagining.Design/methodology/approachThe paper takes a cultural materialist approach, coupled with postcolonial perspectives, to build an empirical framework to analyse specific historical texts and artefacts that were supported and promoted by the New Zealand Government at the point of decolonisation. Traditional constructions of cultural nationalism, communicated through state-sponsored advertising, public information films and national literature, are challenged and re-evaluated in the context of race, gender and socio-economic status.FindingsA total of three major groupings or themes were identified: crew, core and counterdiscourse cultures that each projected a different construction of New Zealand’s national identity. These interwoven themes produced a wider interpretation of identity than traditional cultural nationalist constructions allowed, still contributing to exclusionary formations of identity that alienated non-Pakeha New Zealanders and encouraged racism and intolerance.Research limitations/implicationsThe research study is empirical in nature and belongs to a larger project looking at a range of Pakeha constructions of identity. The article itself does not therefore fully consider Maori constructions of New Zealand’s identity.Originality/valueThe focus on combining cultural materialism, postcolonial approaches to analysis and counterdiscourse in order to analyse historical national narrative provides a unique perspective on the forces that contribute to racism and intolerance in New Zealand’s society. The framework developed can be used to evaluate the historical government communications activity and to better understand how nation branding leads to the exclusion of minority communities.

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Te Paa, Jenny Plane. "Anglican Identity and Theological Formation in Aotearoa New Zealand." Journal of Anglican Studies 6, no. 1 (June 2008): 49–58. http://dx.doi.org/10.1177/1740355308091386.

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ABSTRACTSt John's College Auckland has served the New Zealand church for over 150 years. In 1992 the Anglican Church in New Zealand changed its constitution to give recognition to the Pakeha, Maori and Polynesian groups in the church. The Canon concerning St John's College was also changed to reflect the new Constitutional arrangements. From that time the college was committed to recognizing the two cultural traditions in its leadership and across all aspects of the college's activities and environment. This implied significant curriculum challenges. Some difficult choices have been faced as to the relationship with a secular university and its implications for the presence in the curriculum of Anglican studies. These have been resolved in a way which honours the contextual issues and the tradition of Anglican faith.

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Pickles, Katie. "The Meeting Place: Maori and Pakeha Encounters, 1642-1840, by Vincent O’MalleyThe Meeting Place: Maori and Pakeha Encounters, 1642-1840, by Vincent O’Malley. Auckland, New Zealand, Auckland University Press, 2012. viii, 284pp. $45.00 US (paper)." Canadian Journal of History 48, no. 3 (December 2013): 563–65. http://dx.doi.org/10.3138/cjh.48.3.563.

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Redding, Graham. "Reflections upon Storied Place as a Category for Exploring the Significance of the Built Environment." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 154–74. http://dx.doi.org/10.1177/1030570x0501800204.

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This article begins by noting parallels between ancient Israel and New Zealand Maori in the role that narrative plays in defining a sense of place, especially in relation to the land. A convergence of concern across a range of disciplines about the diminished sense of place that exists in modern urban settings is also noted, and various attempts at what might loosely be called narrative-recovery in relation to the built environment are identified. At the same time, the tendency for narratives to be distorted and controlled by those who have vested interests in portraying things in a certain way is exposed, thereby highlighting the complex and problematic nature of stories. Theological questions are raised and possibilities touched on, including a role for the Church in helping society think about what it is that constitutes sacred space. While the issues raised in this paper are relevant to urban environments everywhere, the paper retains a strong New Zealand focus. It includes coverage of the debate surrounding the architectural merits of Te Papa, and asks what it is that constitutes a synthesis of Maori and Pakeha architectural forms and values as we look for signs of a built environment that is increasingly able to reflect our New Zealand identity.

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Deane, Heather. "The Influence of Pre-Sentence Reports on Sentencing in a District Court in New Zealand." Australian & New Zealand Journal of Criminology 33, no. 1 (April 2000): 91–106. http://dx.doi.org/10.1177/000486580003300107.

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Research in England, USA and Australia has found that pre-sentence reports may produce gender and race biases which can have a direct effect on sentencing, thus contributing to the over-representation of black and indigenous offenders and the under-representation of women in the criminal justice system. Since 1985 in New Zealand, pre-sentence reports have become an increasingly important feature of the criminal justice system because of expanded community-based penalties which are administered by the Probation Service and for which a fuller report is required. This paper examined the use of the pre-sentence report in the sentencing process in the Wellington District Court to establish if gender and race biases were evident. A sample of 152 pre-sentence reports were examined and the major findings did not agree with previous research. In terms of race, few differences were found between the way in which Maori (New Zealand's indigenous people) and Pakeha (European New Zealanders) were dealt with in this court. However, significant gender differences were apparent in the choice of community-based sentence imposed.

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McMichael, Timothy. "Engaging indigenous Maori and inward migrating Asian professionals into a Pakeha (White European)-dominated Balint community in New Zealand." International Journal of Psychiatry in Medicine 53, no. 1-2 (December 13, 2017): 59–65. http://dx.doi.org/10.1177/0091217417745295.

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This inquiry began with two questions: How can the established predominately Pakeha/Caucasian (White European) Balint community in New Zealand more successfully engage both indigenous populations of both Maori and Pacifica origin into Balint work? And what is the existing Balint community doing to address the lack of Asian members of the Balint community in New Zealand, at a time when Asian health professionals are being recruited into the health sector at an increasingly high rate in comparison to White European entrants to the profession? These questions, and their preliminary answers presented here, invite the reader to reflect on both the challenges and opportunities in reaching out to groups different from our own. The author hopes readers may begin to see what can be done to allow new entrants to benefit from all that participation in Balint work offers while not losing sight of the uniqueness which each person can bring. It is hoped that sharing such questions and their subsequent explorations will help Balint leaders feel more confident in reaching out to a wider ethic and cultural mix within their local populations and encouraging them to enter the exciting world of the Balint group.

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Marshall, Bob, Sue Floyd, and Rachel Forrest. "Clinical outcomes and patients perceptions of nurse-led healthy lifestyle clinics." Journal of Primary Health Care 3, no. 1 (2011): 48. http://dx.doi.org/10.1071/hc11048.

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BACKGROUND AND CONTEXT: The Nurse-Led Healthy Lifestyle Clinics focussed on lifestyle issues for patients with known health inequalities. Much of the nursing was educative and preventative care. This evaluation assessed patient experiences and opinions, as well as clinical outcomes. ASSESSMENT OF PROBLEM: Information came from clinical outcome data for 2850 individuals and 424 patient satisfaction surveys. Results: Patients were aged 095 years (45% between 40 and 59 years); 60% Pakeha/European, 31.4% Maori, 4.2% Pacific and 4.4% other ethnicities. Only 19% of claimants (approximately 40% were Maori or Pacific) came from quintile 5 addresses, suggesting the target population was not reached effectively. Ninety-four percent of patients had a better understanding of their diagnosis, medication and treatment plan, and were more motivated to self-manage their health needs. This increase in patient empowerment is a significant outcome of the project. Clinical outcome data showed no significant differences between first and last clinic visits for average weight, blood pressure, smoking, glycosylated haemoglobin levels, waist circumference or cardiovascular risk. Significant improvements were shown in the Dartmouth Primary Care Cooperative Information results for social activity, change in health, and overall health (n=89). STRATEGIES FOR IMPROVEMENT: More effective techniques to access the target population have been implemented, as has an extended period for review of clinical outcomes. LESSONS: More focussed evaluation of clinical outcomes is necessary to provide quantitative data on the clinics. The large percentage of patients who felt more empowered to self-manage their health needs suggests the clinics were effective in this area. KEYWORDS: Nurse-led clinics; life style; program evaluation; patient satisfaction; health status disparities

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Grimshaw, Mike. "Believing in Colin: “A Question of Faith” from “Celestial Lavatory Graffiti” to “Derridean Religious Addict”." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 175–97. http://dx.doi.org/10.1177/1030570x0501800205.

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This essay critically evaluates responses to Colin McCahon's religious paintings over the past fifty years, from A. R. D. Fairburn's dismissal to Laurence Simmons' deconstruction, and beyond to the reception of “A Question of Faith”. McCahon's religious paintings have evoked an ever-changing response that, it is argued, reflects the debate on the role and position of religion and Christianity in both New Zealand society and the wider modern-postmodern world. McCahon's religious paintings of the 1940s were attempts to locate in New Zealand the postwar Christian reconstruction of society, and yet they were rejected by a society not ready for the articulation of a modernist contextual theology. In the 1970s McCahon's return to contextual theology again provoked polarised responses, in part because of his appropriation of Maori spirituality. Likewise, his use of text, as the location of revelation in public space, proved discomforting to a culture more comfortable with a view of itself as secular and of religion as marginalised, privatised and sectarian. More recently the embracing of McCahon by overseas critics and galleries as a major modernist religious artist has forced a reappraisal whereby he has been relocated as a Pakeha prophet While the paintings themselves have often been critiqued, little if any work has been done that reads the critics as articulating wider cultural and societal responses to God, religion and Christianity. This essay discusses the various “McCahon's” that have been articulated by critics and argues that in both McCahon's art and the various critical responses, there is the groundwork for an emergent Antipodean contextual secular theology.

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Huang, Guozhen, Carolyn J. Fowler, and Rachel F. Baskerville. "Entering the accounting profession: the operationalization of ethnicity-based discrimination." Accounting, Auditing & Accountability Journal 29, no. 8 (October 17, 2016): 1342–66. http://dx.doi.org/10.1108/aaaj-07-2015-2153.

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Purpose The purpose of this paper is to offer a Bourdieu-oriented study that investigates race discrimination when graduates of diverse ethnicities aspire to enter the accounting profession. This study illustrates the benefits of a careful and fine-grained operationalization of ethnicity for such a research project. Design/methodology/approach The cohort interviewed comprises 45 participants of 20 different ethnicities. Findings From this interview data, it appears that employers mostly favour “Pakeha” New Zealanders (the non-Maori ethnic majority group, mostly of British origin); those who migrated from China and East Asia are the most disfavoured; between them are those of ethnic minorities brought up in New Zealand and those who migrated from the Indian subcontinent and South Asia. Underneath the experience of discrimination is the operationalization of ten subtle factors, and a range of strategies adopted to overcome such factors, as further described in this study. Research limitations/implications The findings may permit stakeholders, including professional bodies, employers, aspirant accountants, vocational counsellors, and those who have interests in promoting equality and meritocracy in the accounting profession, to formulate effective rules and structures to combat discrimination. It may also inform those in other professions seeking to lessen ethnic discrimination, and wider society. Originality/value The study fills a gap in the accounting literature by elaborating on the mechanisms of how ethnic minorities are discriminated against. It confirms that discrimination is suffered not only by the most salient ethnic groups, but by graduates of “Western” universities, of many and diverse ethnicities, all of whom suffer being perceived as “outsiders”.

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Wallace, S. "A fine-grained analysis of Maori and Pakeha mortality patterns in remote settlements in the colonial society of New Zealand from 1850 to 1950, using genealogical/whakapapa information." HOMO 61, no. 3 (June 2010): 219–20. http://dx.doi.org/10.1016/j.jchb.2010.01.040.

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Journal articles on the topic 'Maori and Pakeha'

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