Academic literature on the topic 'Maori (New Zealand people) – Ethnic identity'
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Journal articles on the topic "Maori (New Zealand people) – Ethnic identity"
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Shahid, Syed M. "Managing Diabetes and Obesity in COVID-19 among Maori Adults in New Zealand using Non-Pharmacological Interventions." Diabetes & Obesity International Journal 5, no. 4 (2020): 1–8. http://dx.doi.org/10.23880/doij-16000234.
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Background: World Health Organisation estimated that diabetes and obesity are responsible for 1.6 million and 4 million mortalities, globally. Likewise, New Zealanders also face the serious consequences of diabetes and obesity mainly impacted Maori due to existence of various health disparities. Presently, researches showed that people with pre-existing diabesity conditions are more susceptible to acquire COVID-19 and resulted in 48% mortality, globally. Aim: This literature review was aimed to identify the effects of Non-Pharmacological (lifestyle) interventions implemented for managing diabetes and obesity among adult Maori in New Zealand especially during COVID-19. Method: To conduct a comprehensive literature review, the universally acclaimed peer-reviewed electronic databases such as PubMed, ProQuest, EIT online and cross-references of included articles were used to discover the most relevant, recent studies on the present topic. Reviewer screened the articles based on inclusion criteria. Electronically available peer-reviewed journal articles which include the interventions on diabetes and obesity for adult Maori of New Zealand and should be conducted between 2015 to 2020 were included. Results: Reviewer searched 35 articles in total. Out of which 07 articles were selected according to inclusion criteria. From total 07, 02 articles included lifestyle interventions exclusively on adult Maori men and 05 studies included adult Maori and other ethnic groups. Findings of the review revealed that non-pharmacological interventions without incentives showed more retention rate of Maori adults as compared to intervention with incentives. All the included articles use Maori culturally acceptable approach in implementing lifestyle interventions for diabetes and obesity prevention. Conclusion: More research needs to be conducted for diabetes and obesity prevention among Maori adults in New Zealand as there is limited literature available which becomes insufficient during special circumstances such as COVID-19 Pandemic.
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Pal, Moneeta, Felicity Goodyear-Smith, and Daniel Exeter. "Factors contributing to high immunisation coverage among New Zealand Asians." Journal of Primary Health Care 6, no. 4 (2014): 304. http://dx.doi.org/10.1071/hc14304.
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INTRODUCTION: While New Zealand (NZ) immunisation coverage has improved steadily over the years, there is inequity between ethnic groups, with rates lower in Maori and Pacific people and highest in Asian people. This qualitative study aimed to identify attitudes and behaviours of NZ Asian parents of children under the age of five years that might contribute to their seeking immunisation for their children. METHODS: In-depth, semi-structured interviews were conducted to explore attitudes, values, experiences, knowledge, behaviour and perceived barriers regarding childhood immunisation. Transcripts were analysed using a general inductive approach. FINDINGS: Key themes identified were a general positive attitude towards immunisation, being well-informed and aware of the value of immunisation, accepting governmental encouragement to use immunisation services, and perceiving minimal barriers to immunisation services access. CONCLUSION: The findings of this study suggest that high immunisation coverage rates among NZ Asians may be primarily due to parental attitudes, rather than the quality and accessibility of immunisation services in NZ. KEYWORDS: Asian continental ancestry group; child; culture; ethnic groups; immunisation; qualitative research
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Garner, Stephen. "Morningside for Life!: Contextual Theology Meets Animated Television in bro'Town." Studies in World Christianity 17, no. 2 (August 2011): 156–74. http://dx.doi.org/10.3366/swc.2011.0018.
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For five years the television show bro'Town represented a novel and somewhat controversial approach to telling stories about New Zealand society in mainstream media. The particular characters and setting connected to Pacific Island and urban Maori immigrant communities, but the stories being told were broader than that and resonated with the wider New Zealand public. One unique characteristic of the show was the way in which it mediated religion both sympathetically and critically to this wider audience. In doing so the show functioned as a site of theological reflection and a vehicle for the doing of contextual theology. Through the way in which religion was mediated in the show, issues related to personal, ethnic, religious, family and community identity are explored, drawing upon the negotiation of the three-way relationship between God, land and people running through Māori and Pacific Island cultures. The end result of this negotiation is a narrative that is simultaneously respectful and irreverent, promoting the need to find friends, love, respect and home in an often complicated and conflicted world.
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Slater, Tania, Anna Matheson, Cheryl Davies, Huia Tavite, Triny Ruhe, Maureen Holdaway, and Lis Ellison-Loschmann. "'It's whanaungatanga and all that kind of stuff': Maori cancer patients’ experiences of health services." Journal of Primary Health Care 5, no. 4 (2013): 308. http://dx.doi.org/10.1071/hc13308.
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INTRODUCTION: There are unacceptable ethnic differences in cancer survival in Aotearoa/New Zealand. For people with cancer, quality of life and survival are shaped by access to care, but research on Maori access to, and through, cancer care is limited. Internationally, research has shown that primary care plays an important role in providing patient-centred, holistic care and information throughout the cancer care journey. Additionally, Maori health providers provide practical support and facilitate access to all levels of health care. Here we describe the cancer journeys of Maori patients and whanau and identify factors that may facilitate or inhibit access to and through cancer care services. METHODS: Twelve Maori patients affected by cancer and their whanau (family) in the lower North Island took part in face-to-face semi-structured interviews exploring their experiences of cancer screening, diagnosis, treatment, survival and palliative care. FINDINGS: Three key areas were identified that impacted upon the cancer care journey: the experience of support; continuity of care; and the impact of financial and geographic determinants. CONCLUSION: Primary care plays a key role in support and continuity of care across the cancer journey. Alongside interpersonal rapport, a long-term relationship with a primary health provider facilitated a more positive experience of the cancer care journey, suggesting that patients with a ‘medical home’ are happier with their care and report less problems with coordination between services. Positive, longstanding relationships with general practitioners and Maori health providers assisted patients and whanau with the provision and understanding of information, alongside practical support. KEYWORDS: Cancer; family; health services, indigenous; Maori health; primary health care cancer
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Roback, Jennifer. "Plural but Equal: Group Identity and Voluntary Integration." Social Philosophy and Policy 8, no. 2 (1991): 60–80. http://dx.doi.org/10.1017/s0265052500001138.
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During this period, when disciples were growing in number, a grievance arose on the part of those who spoke Greek, against those who spoke the language of the Jews; they complained that their widows were being overlooked in the daily distribution.When Americans think of ethnic conflict, conflict between blacks and whites comes to mind most immediately. Yet ethnic conflict is pervasive around the world. Azerbijanis and Turks in the Soviet Union; Catholics and Protestants in Northern Ireland; Arabs and Jews in the Middle East; Maoris and English settlers in New Zealand; Muslims and Hindus in India and Pakistan; French and English speakers in Quebec; Africans, Afrikaaners, and mixed-race people in South Africa, in addition to the tribal warfare among the Africans themselves: these are just a few of the more obvious conflicts currently in the news. We observe an even more dizzying array of ethnic conflicts if we look back just a few years. Japanese and Koreans; Mongols and Chinese; Serbs and Croats; Christians and Buddhists in Viet Nam: these ancient antagonisms are not immediately in the news, but they could erupt at any time. And the history of the early Christian Church recounted in the Acts of the Apostles reminds us that suspicion among ethnic groups is not a modern phenomenon; rather, it is ancient.The present paper seeks to address the problem of ethnic conflict in modern western democracies. How can our tools and traditions of participatory governments, relatively free markets, and the common law contribute to some resolution of the ancient problems that we find within our midst? In particular, I want to focus here on the question of ethnic integration.
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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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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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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.
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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.
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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)
Dissertations / Theses on the topic "Maori (New Zealand people) – Ethnic identity"
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Gagné, Natacha. "Maori identities and visions : politics of everyday life in Auckland, New Zealand." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84994.
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Indigenous peoples around the world have been involved, especially since the 1970s, in nationalist or sovereigntist movements, as well as in struggles for decolonization, self-determination, and recognition of their rights. Maaori of Aotearoa/New Zealand are engaged in just such processes and, particularly since the 1960s and 1970s, as part of the Maaori "cultural renaissance". Since about 70% of Maaori live in urban areas, cities---Auckland in particular---have become important sites of affirmation and struggle. This study, which falls within the field of urban anthropology, is an investigation of what being Maaori today means and how it is experienced, in particular in the city. The sense of place of Maaori living in Auckland and the appropriation of space in the urban context are important dimensions of this study. It explores the complexity of Maaori relationships to the urban milieu, which is often perceived as an alien and colonized site; the ways they create places and spaces for themselves; and the ongoing struggles to (re)affirm Maaori identities and cultural aspects considered important elements of these identities. The focus of this research is on everyday life and "ordinary" Maaori (in contrast to elites). It reveals the significance and importance to Maaori affirmation and resistance of the extended family and certain types of "city houses" which are based on "traditional" marae (Maaori traditional meeting places) principles. In contrast to many studies that have stressed the assimilation pressures of the urban milieu and global forces on indigenous societies, this research underlines processes of (re)affirmation. It shows how indigenous visions, and ways of being are maintained and even strengthened through changes and openness to the larger society. Coming to understand these processes also led to the exploration of Maaori realms of interpretation or figured worlds, the heteroglossic and complex ways people engage in or rel
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Langham, Karin. "Exploring Maori identity (Whakapapa) through textile processes : a visual arts program for year 11 students." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2010. https://ro.ecu.edu.au/theses/1862.
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In 2007 the Curriculum Council of Western Australia (CCWA) introduced a new Visual Arts Course of Study (2007), which contains a postmodern perspective and is inclusive of social criticism, multiculturalism, feminism and non-Western art forms. In keeping with the new Visual Arts Course of Study in this Creative Visual Arts Project, I have used the CCWA course outcomes as a framework to develop a visual arts program that is a vehicle for exploring individual personal identity, and has the potential to increase self-esteem in students in Western Australian secondary schools.
The research stems from my personal view that students can benefit significantly from investigating their identity, enabling them to situate their self in a stronger position in their present day life-world when they have a more definite sense of who they are and where they come from. I have placed myself in the position of ‘the subject’ in order to transfer the process into a visual art program that can be utilised within the classroom. The visual arts program is underpinned by Efland’s expressive psychoanalytic model for aesthetic learning, which posits that art is self-expression, a form of learning that contributes to emotional growth. Visual art awakens intellectual inquiry in an individual, increases cognitive potential through enabling personal liberation, and is an adjunct to informing society and culture.
The research project culminates in an exegesis and an exhibition of artworks that communicate personal memories and significant historical events exclusive to my whakapapa (Maori genealogy). The artworks are a vehicle for exploring my individual self-identity, enabling me to connect more deeply with my Maori cultural roots. The research paradigm utilised is narrative inquiry, a process of collecting and structuring stories that is characteristic of the traditional Maori practice of storytelling. This project has resulted in a reinterpretation of the perception of myself within my personal life-world. I have a deeper understanding of my cross-cultural roots, a stronger sense of who I am, and a sense of empowerment. I believe Year 11 students can also achieve this outcome through the visual arts program, using it as a tool for investigating their own identity, challenging cultural, social and gender limitations that impact on them, and ultimately empowering their personal life-world.
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Raerino, Kimiora. "He tirohanga a Ngāti Awa uri taone mo ngā ahuatanga Māori an urban Ngāti Awa perspective on identity and culture : a thesis submitted to the Auckland University of Technology in partial fulfilment of the requirements for the degree Master of Arts, 2007." Click here to access this resource online, 2007. http://hdl.handle.net/10292/423.
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Thesis (MA--Maori Development) -- AUT University, 2007.Includes bibliographical references. Also held in print (v, 105 leaves : col. ill. ; 30 cm.) in the Archive at the City Campus (T 305.899442 RAE)
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Allen, Chadwick 1964. "Blood as narrative/narrative as blood: Constructing indigenous identity in contemporary American Indian and New Zealand Maori literatures and politics." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/289022.
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Following the end of World War II and the formation of the United Nations organization, indigenous minorities who had fought on behalf of First World nations--including record numbers of New Zealand Maori and American Indians--pursued their longstanding efforts to assert cultural and political distinctiveness from dominant settler populations with renewed vigor. In the first decades after the War, New Zealand Maori and American Indians worked largely within dominant discourses in their efforts to define viable contemporary indigenous identities. But by the late 1960s and early 1970s, both New Zealand and the United States felt the effects of an emerging indigenous "renaissance," marked by dramatic events of political and cultural activism and by unprecedented literary production. By the mid-1970s, New Zealand Maori and American Indians were part of an emerging international indigenous rights movement, signaled by the formation and first general assembly of the World Council of Indigenous Peoples (WCIP). In "Blood As Narrative/Narrative As Blood," I chronicle these periods of indigenous minority activism and writing and investigate the wide range of tactics developed for asserting indigenous difference in literary and political activist texts produced by the WCIP, New Zealand Maori, and American Indians. Indigenous minority or "Fourth World" writers and activists have mobilized and revalued both indigenous and dominant discourses, including the pictographic discourse of plains Indian "winter counts" in the United States and the ritual discourse of the Maori marae in New Zealand, as well as the discourse of treaties in both. These writers and activists have also created powerful tropes and emblematic figures for contemporary indigenous identity, including "blood memory," the ancient child, and the rebuilding of the ancestral house (whare tipuna). My readings of a wide range of poems, short stories, novels, essays, non-fiction works, representations of cultural and political activism, and works of literary, art history, political science, and cultural criticism lead to the development of critical approaches for reading indigenous minority literary and political activist texts that take into account the complex historical and cultural contexts of their production--local, national and, increasingly, global.
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Paenga, Maria Dawn Te Ahu. "Te Māoritanga wellbeing and identity : Kapa Haka as a vehicle for Māori health promotion : a dissertation submitted to Te Wānanga Aronui o Tamaki Makau Rau, AUT University in partial fulfilment of the requirements for the degree of Master of Health Science (MHSc), 2008." Abstract Full dissertation, 2008.
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Dissertation (MHSc--Health Science) -- AUT University, 2008.Includes bibliographical references. Also held in print (xi, 132 leaves : col. ill. ; 30 cm.) in North Shore Campus Theses Collection (T 362.108999442 PAE)
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Bell, Avril. "Relating Maori and pakeha : the politics of indigenous and settler identities : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy at Massey University, Palmerston North, New Zealand." Massey University. School of Sociology, Social Policy and Social Work, 2004. http://hdl.handle.net/10179/267.
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Settler colonisation produced particular colonial subjects: indigene and settler. The specificity of the relationship between these subjects lies in the act of settlement; an act of colonial violence by which the settler physically and symbolically displaces the indigene, but never totally. While indigenes may be physically displaced from their territories, they continue to occupy a marginal location within the settler nation-state. Symbolically, as settlers set out to distinguish themselves from the metropolitan 'motherlands', indigenous cultures become a rich, 'native' source of cultural authenticity to ground settler nationalisms. The result is a complex of conflictual and ambivalent relations between settler and indigene.This thesis investigates the ongoing impact of this colonial relation on the contemporary identities and relations of Maori (indigene) and Pakeha (settlers) in Aotearoa New Zealand. It centres on the operation of discursive strategies used by both Maori and Pakeha in constructing their identities and the relationship between them. I analyse 'found' texts - non-fiction books, media and academic texts - to identify discourse 'at work', as New Zealanders make and reflect on their identity claims. This investigation has two aims. Firstly, I map the terrain of discursive strategies that bear the traces of colonial domination and resistance. Secondly, I seek to explore the possibilities for replacing colonial relations with non-dominating forms of relationship between Maori and Pakeha.The thesis is in two parts. Part I focuses on theories of identity, centring on essentialism and hybridity. I argue that both modes of theorising bear the traces of colonial relations and neither offers the means to 'escape' colonial relations. Part II focuses on theories of intersubjectivity, bringing relationality to the fore. I argue that epistemological relations (including identity relations) always involve a degree of violence and exclusion and that, consequently, these necessary relations must be held in tension with an awareness of the ethical dimension of intersubjective engagement. Utilising the ethics of Emmanuel Lévinas, I argue that a combination of an ethical orientation towards the other and a 'disappointed' orientation towards politics and epistemology, offers the means to developing non-dominating relations with the cultural other.
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Standfield, Rachel, and n/a. "Warriors and wanderers : making race in the Tasman world, 1769-1840." University of Otago. Department of History, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090824.145513.
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"Warriors and Wanderers: Making Race in the Tasman World, 1769-1840" is an exploration of the development of racial thought in Australia and New Zealand from the period of first contact between British and the respective indigenous peoples to the signing of the Treaty of Waitangi. It analyses four groups of primary documents: the journals and published manuscripts of James Cook's Pacific voyages; An Account of the English Colony in New South Wales by David Collins published in 1798; documents written by and about Samuel Marsden, colonial chaplain in New South Wales and the father of the first mission to New Zealand; and the Reports from the British House of Commons Select Committee into the Treatment of Aborigines in the British Empire from 1835 to 1837. This study employs a transnational methodology and explores the early imperial history of the two countries as a Tasman world of imperial activity. It argues that ideas of human difference and racial thought had important material effects for the indigenous peoples of the region, and were critical to the design of colonial projects and ongoing relationships with both Maori and Aboriginal people, influencing the countries; and their national historiographies, right up to the present day.
Part 1 examines the journals of James Cook's three Pacific voyages, and the ideas about Maori and Aboriginal people which were developed out them. The journals and published books of Cook's Pacific voyages depicted Maori as a warrior race living in hierarchical communities, people who were physically akin to Europeans and keen to interact with the voyagers, and who were understood to change their landscape as well as to defend their land, people who, I argue, were depicted as sovereign owners of their land. In Australia encounter was completely different, characterised by Aboriginal people's strategic use of withdrawal and observation, and British descriptions can be characterised as an ethnology of absence, with skin colour dominating documentation of Aboriginal people in the Endeavour voyage journals. Aboriginal withdrawal from encounter with the British signified to Banks that Aboriginal people had no defensive capability. Assumptions of low population numbers and that Aboriginal people did not change their landscape exacerbated this idea, and culminated in the concept that Aboriginal people were not sovereign owners of their country.
Part 2 examines debates informing the decision to colonise the east coast of Australia through the evidence of Joseph Banks and James Matra to the British Government Committee on Transportation. The idea that Aboriginal people would not resist settlement was a feature not only of this expert evidence but dominated representation of the Sydney Eora community in David Collins's An Account of the English Colony in New South Wales, such that Aboriginal attacks on the settlement were not said to be resistance. A report of the kidnapping of two Muriwhenua Maori men by Norfolk Island colonial authorities was also included in Collins Account, relaying to a British audience a Maori view of their own communities while also opening up further British knowledge of the resources New Zealand offered the empire.
The connection with Maori communities facilitated by British kidnapping and subsequent visits by Maori chiefs to New South Wales encouraged the New South Wales colonial chaplain Samuel Marsden to lobby for a New Zealand mission, which was established in 1814, as discussed in Part 3. Marsden was a tireless advocate for Maori civilisation and religious instruction, while he argued that Aboriginal people could not be converted to Christianity. Part 3 explores Marsden's colonial career in the Tasman world, arguing that his divergent actions in the two communities shaped racial thought about the two communities of the two countries. It explores the crucial role of the chaplain's connection to the Australian colony, especially through his significant holdings of land and his relationships with individual Aboriginal children who he raised in his home, to his depiction of Aboriginal people and his assessment of their capacity as human beings.
Evidence from missionary experience in New Zealand was central to the divergent depictions of Tasman world indigenous people in the Buxton Committee Reports produced in 1836 and 1837, which are analysed in Part 4. The Buxton Committee placed their conclusions about Maori and Aboriginal people within the context of British imperial activity around the globe. While the Buxton Committee stressed that all peoples were owners of their land, in the Tasman world evidence suggested that Aboriginal people did not use land in a way that would confer practical ownership rights. And while the Buxton Committee believed that Australia's race relations were a failure of British benevolent imperialism, they did not feel that colonial expansion could, or should be, halted. Evidence from New Zealand stressed that Maori independence was threatened by those seen to be "inappropriate" British imperial agents who came via Australia, reinforcing a discourse of separation between Australia and New Zealand that Marsden had first initiated. While the Buxton Committee had not advocated the negotiation of treaties, the idea that Maori sovereignty was too fragile to be sustained justified the British decision to negotiate a treaty with Maori just three years after the Select Committee delivered its final Report.
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Hemmingsen, Sarah Ann. "Indigenous coastal resource management : an Australian and New Zealand comparison." Phd thesis, 2009. http://hdl.handle.net/1885/151420.
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Taira, Eliana G. "Māori media : a study of the Māori "media sphere" in Aotearoa/New Zealand : a thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in Mass Communication /." 2006. http://library.canterbury.ac.nz/etd/adt-NZCU20061214.220844.
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Levy, Michelle P. "Indigenous psychology in Aotearoa realising Māori aspirations /." 2007. http://adt.waikato.ac.nz/public/adt-uow20070830.130107/index.html.
Full textBooks on the topic "Maori (New Zealand people) – Ethnic identity"
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1945-, King Michael, ed. Pakeha: The quest for identity in New Zealand. Auckland, N.Z: Penguin Books, 1991.
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Robinson, Gabriele. Akkulturationsprozesse in ihrer Auswirkung auf die Identität der Maori. Münster: Lit, 1992.
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Mahuta, R. T. Ngaa koorero o te hootoke 1985: Ko taa te Maaori waahanga = equity, social justice and Maaoridom. Hamilton, N.Z.]: University of Waikato, Centre for Maaori Studies and Research, 1986.
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Cleave, Peter. Dance and identity in Aotearoa and the world: Contemporary Maori dance and other essays, an edition of Te Pu Tapere. Palmerston North [N.Z.]: Campus Press, 2012.
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Archie, Carol. Maori sovereignty: The Pakeha perspective. Auckland, N.Z: Hodder Moa Beckett, 1995.
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Pania, Te Whāiti, McCarthy Mārie Barbara, and Durie Arohia, eds. Mai i rangiātea. Auckland [N.Z.]: Auckland University Press, 1997.
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1939-, Adsett Sandy, Whiting Cliff 1936-, and Ihimaera Witi Tame 1944-, eds. Mataora: The living face : contemporary Maori art. Auckland, N.Z: D. Bateman, 1996.
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Cleave, Peter. Koru: Claims, culture and identity in Aotearoa. Napier, N.Z: Campus Press, 2000.
Find full textBook chapters on the topic "Maori (New Zealand people) – Ethnic identity"
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Kukutai, Tahu. "2 Building Ethnic Boundaries in New Zealand: Representations of Maori Identity in the Census." In Indigenous Peoples and Demography, 33–54. Berghahn Books, 2022. http://dx.doi.org/10.1515/9780857450036-006.
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Brosnahan, Seán. "Ngāti Tūmatauenga and the Kilties: New Zealand’s Ethnic Military Traditions." In A Global Force. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474402736.003.0009.
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This chapter address the relative influence of both Scottish and Maori traditions on the development of New Zealand’s military forces before, during and after the First World War. Although New Zealand's Scots formed military units that drew on Scotland's proud martial heritage, there was an alternative warrior tradition from New Zealand's indigenous Maori that also fed in to the evolving identity of New Zealand's armed forces. This chapter examines the waxing and waning of the two warrior traditions, from armed conflicts in New Zealand during the colonial period, through two world wars abroad, and into the present day. It concludes that while Scottish military traditions still resonate in New Zealand, the Maori strand has proven more enduring in shaping the country's distinctive modern military identity.
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Lotherington, Heather. "The Pacific." In Handbook Of Language & Ethnic Identity, 414–30. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195124286.003.0027.
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Abstract The nations of the Pacific can be divided into Pacific Rim and Island Pacific countries. The Pacific Rim includes continents bordering on the Pacific Ocean, such as Asia, Australia, and the Americas. The Island Pacific comprises a series of archipelagoes that support island states of relatively small populations and economies across a vast continent of water. Papua New Guinea is by far the largest island country in terms of both population (4 million) and area (462,840 square km.), with over 800 spoken languages. Tokelau, conversely, has a population of 1,600 people who live on three atolls which comprise 12.2 square kilometers of dry land.1 The Island Pacific, together with Australia and New Zealand, make up Oceania.
Conference papers on the topic "Maori (New Zealand people) – Ethnic identity"
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Spieker, Annelore. "Have we asked the children?" In LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2022.v4i1.198.
Full textAbstract:
The ideas of the Spanish-Colombian academic Jesus Martín-Barbero concerning cultural mediations and the night map will be the primary focus of this discussion as the central theoretical framework for comprehending how young people create meaning in the media, particularly worldwide animated films. Even though the theoretical framework was formed within the setting of Latin America, the notions developed by Martín-Barbero are flexible enough to be applied to any media situation. This academic discourse is enhanced by the notions of hybrid culture proposed by Néstor Garcia Canclini. These ideas provide additional foundation for the concepts and theories that are discussed in this work. Within the context of multicultural Aotearoa New Zealand, the theoretical framework was tested with young people attending English-medium schools, formerly known as mainstream schools. Participants ranged in age from six to twelve years old, and there were boys and girls from multiple ethnic origins participating. The data collection took place over the course of three years and used, among different methodologies, work groups (resembling focus groups), online surveys, and interviews. The discussion with the children aimed to discuss sixteen different Disney and Pixar films and their respective twenty-four main characters. The purpose of the conversation was to understand where children feel the characters might have come from and why they have such ideas about those characters, films’ tales, and their places. The research also focused on what characters children and young people would identify the most and the reason behind this decision. According to the research findings, one of the factors that support children in comprehending their surroundings is the cultural context of their household and how the schools they attend provide conversations around the topic of cultural identity. This research aims to show how it is possible to enhance cultural awareness in young people in a fun and light way. A diverse media setting can lead young people to demonstrate more sensitivity to the similarities and differences between two or more cultures and use this in effective communication with members of other cultural groups.