Maori Studies

In late September 2016 former Prime Minister, respected legal scholar and constitutional law reformer, Rt. Hon Sir Geoffrey Palmer QC and public law specialist Andrew Butler released, as part of a New Zealand Law Foundation funded study Constitution Aotearoa, their proposed constitution in a book entitled, “A Written Constitution for Aotearoa New Zealand.” This paper seeks to provide a critical
Kaupapa Māori critique of their proposed constitution grounded in Aboriginal
academic Aileen Moreton-Robinson’s White Possessive Doctrine and Veracini’s
commentary of “On Settling.” It will look to explain how this proposed constitution is a missed opportunity and how it can be seen as a continuation of white possessive nature of the state while outlining the conflict between the need of the state to retain to retain power and the need of Māori to have constitutional transformation.

An authentic pronouncing dictionary of Maori place names throughout Aotearoa New Zealand. Archival voice recordings of many well known Maori speakers from various Tribes and dialect groups.
Author: Hugh Young; prepared & published with assistance by Aoraki Press and others. Copyright the Author, and availability information on the web-site:

http://www.top.net.nz/~hugh/ingoa/index.html

In Aotearoa New Zealand, Māori are overrepresented in criminal and mental health contexts, comprising only 14.9% of the nation, yet over 50% of institutional populations. These figures are not unique, but represent a broader struggle to overcome the legacy of colonization affecting indigenous communities worldwide. In response to these issues, I examine the impacts of Māori cultural expression in forensic mental health through an ethnography of the kapa haka rōpū (group) in the Kaupapa Māori forensic psychaitric unit, Te Papakāinga O Tāne Whakapiripiri. This unit reconceptualizes Western frameworks for mental health service provision, incorporating cultural education as an integral aspect of treatment, such as Māori performing arts (i.e., kapa haka). The unit also imbues Māori cultural values, practices, and forms of expression into daily life, an act that transforms the experience of institutionalization for tāngata whai i te ora (patients) and the practice of forensic mental health more broadly. In this dissertation, I first unpack the collaborative methodology developed in this research, providing a set of recommendations for a more “codetermined” research process. I then explain the research’s broader academic and social contexts, tracing the history of Māori music scholarship, and then the history of New Zealand’s cultural and political transformation from 1840 to the present. This culminates in an ethnography of Tāne Whakapiripiri, where I examine the impacts of the kapa haka program and the unit’s broader musical activities on tāngata whai i te ora and the clinical environment in four domains: te taha wairua (the spirit), te taha hinengaro (the mind), te taha tinana (the body), and te taha whānau (the community). Overall, this research illustrates that embedding forms of cultural expression such as kapa haka into the clinical model positively impacts tāngata whai i te ora, improving their understanding and experiences of themselves, their illnesses, and their environment. Such cultural expression also shows how a Kaupapa Māori framework transforms the institutional environment from a Western model emphasizing individualism, hierarchy, and isolation toward a more holistic, collective, and whānau-centered model that holds the potential to shift our understanding of what forensic mental health is and can be.

To everyone who worked on this project we warmly express our thanks to you all for the wairua and manaakitanga generously given to breathe life into the Ngä Pounamu Mäori Centre on the 2 nd floor in Christchurch Central City Library Tihei Mauri Ora! This booklet was compiled by Rhonda Thomson and Patricia Wallace, with photographs and additional material from staff at Christchurch Waterways, Christchurch City Libraries and members of Ngä Puna Waihanga.

An exercise in symptomatic reading, this paper studies Alan Duff’s Once Were Warriors (1990) from a postcolonial perspective. It claims that the first part of the novel, culminating with Grace’s suicide, invokes Oceanic memory by revisiting several key stages in Pakeha-Maori relationships. Maori collective memory, in the shape of myths and traditions, also weaves a powerful framework to this first part of the narrative. A close examination of the liminal character of Grace suggests that her pivotal suicide may result from the accretion of these Oceanic memories.  Her suicide may be read as a piece of Maori cosmogony revisited, a modern variation on the founding myth of Hine Titama/Hine Nui te Po’s flight from her incestuous father into the night. Grace’s spirit may be seen to travel from the metaphoricity of an interstitial tree where she hangs on the Tramberts’ estate, through the depths of her drunken parents’ subterranean world, eventually to emerge onto a Pine Block that is partly reclaimed, for a tentative collective reuniting with Maori ancestors. A subject on the rim of two communities, Grace crosses over into the Pakeha owner’s land and creates a terrain of difference where the cultural values of Aotearoa-New Zealand might be negotiated anew. She displays some ‘interstitial intimacy’ where readers get glimpses of an ‘insider’s outsidedness’, to use Homi Bhabha’s phraseology. This paper therefore suggests that a productive and creative memory of the Maori minority as a social agent may be seen at work as early as in the first half of Once Were Warriors.

This article is a extensive discussion from a Māori perspective into issues around the use of Māori cultural items, in particular haka, to commemorate the fallen in WWI. Embedded in the are key theories of cultural memory, ‘war culture’ and ‘post-war culture.’ The research outlines the differences between European and Indigenous war and post war cultural practices focusing on Māori. It seeks to understand the reluctance of Turkish officials to see haka being performed when it was apparently banned from ceremonies in 2005. It outlines the media reporting on the issue and the subsequent reintroduction of haka in August 2015 at the centenary of the Chunuk Bair battle. It unpacks deep problems inherent with using such items as they are vehicles of cultural memory. These memories carry with them deep seeded issues in relation to colonisation and the military. It highlights problems around the cultural assimilation of haka and Māori and the lack of support from wider New Zealand for protecting Te Reo Māori (Māori language). It holds that there is a place for haka in commemoration and that Māori need to be mindful of Turkish cultural sensitivities as haka was used to wage war against them. However, it explores a counter-argument to that in that haka and cultural items can be used in post-war culture to promote understanding and peace while recognising the tikanga concept of mana whenua. It points out the words of Atatürk about the embracing of those who fought at Gallipoli as the sons of Turkey. It asks Turkish officials to recognise that under no circumstances is the performance of cultural items meant to cause offence and that Turkey’s multicultural nature should recognise the practice as indigenous religious practice. As such it questions the role of Turkish officials approving Māori cultural items for commemorative ceremonies. Lastly, it opens avenues for further research into the issues raised.

This thesis focuses on the implication 'space' has on defining one's identity, analysing how Māori urbanization was fundamental to Māori Renaissance, and to the development of a qualitatively speaking distinct Māori society — the urban Māori. It focuses on the positive aspects of urbanization, rather than the already well-known negative effects, and tries to show how Māori urban praxis (mentality, discourses, and actions) is distinct and unique in Māoridom by comparing pre- to post-urban political praxis.

Chapter from Dana, L-P., Anderson, R. B. (2007). International Handbook of Research on Indigenous Entrepreneurship (536-548). Cheltenham, United Kingdom: Edward Elgar. It analyses the evolution of Maori entrepreneurship, from first contact with Europeans to contemporary society.

The Information Age is upon us. The cycle of technology development and implementation is accelerating. The number of Internet users world-wide continues to grow steeply. More than 50 per cent of Gross Domestic Product (GDP) in the major OECD economies is now based on the production and distribution of knowledge. We are leaving the Industrial Age behind and moving into the Information Age. In the US, Australia, the United Kingdom, Canada, Finland, and Ireland, the growth of the Internet and other related new technologies have become the catalyst for the creation of 'knowledge economies'. The new information and communication technologies (ICT) have created global markets for goods and services. Countries that have encouraged their people through education and life-long learning and by investing heavily in research and development (R&D) are well positioned to take advantage of these new global markets. Australia, Finland, Ireland, Canada, Singapore, and the United States are countries which have embraced the knowledge economy (some still with a strong commodity sector), and are experiencing strong GDP growth as a result. There is much we can learn from them. Along with globalisation has come the death of distance. Thanks to the Internet, New Zealand is no longer remote from the rest of the world. But New Zealand's economy is still too dependent on producing commodities for export. While efforts over the last fifteen years to diversify markets have been very successful, we still need to expand our limited range of products. We must take the next important step and transform New Zealand from a pastoral economy into a knowledge-driven economy.

Alan Duff’s novel Once Were Warriors (1990) became an instant bestseller in his home country, New Zealand, and immediately established his reputation as a powerful writer. Dealing with contemporary Maori alienation in New Zealand’s urban areas from a harsh self-critical perspective that other renowned indigenous authors had never employed, it propounds a shifting of the responsibility and solution for the indigenous predicament from white mainstream society to the Maori themselves. Generally, the recasting of the politics of guilt and blame the novel projects has not readily met with acceptance from progressive readership. On account of exaltation of western individualisme and exposure of the rigidities of the tribal caste system and male-dominated gender division in traditional Maori society, Duff has often been identified as collaborating with an assimilative European mainstream agenda. Part-Maori director Lee Tamahori, who turned this novel into the widely-acclaimed homonymous film, has a more balanced view of the Duff case. He states it was the first time someone had made an authorized attempt to write about the harsh living conditions of the disenfranchised Maori urban underclass. Yet,Duff wrote an original screenplay that Tamahori rejected because he considered Duff too personally involved “to make the changes to keep people in their seats”. Thus, Laurence Simmons (1998: 334) points out that Tamahori’s cinematic transfer of Duff’s semi-autobiography highlights the “complexity and [...] ambivalence of the relationship between the political and the commercial”. Given these controversies,  this essay will analyse what postcolonial ‘third’ spaces of Maoritanga (Maoriness) the written and filmed version of Once Were Warriors negotiate within New Zealand neocoloniality from a Bakhtinian perspective of identity formation.

Pasifika men are significantly over-represented in Australian Rugby League with their dramatic influx into the sport over the past 20 years often being attributed to their “natural” athleticism and other corporeal reasons invoking hyper-masculinity. They are both glorified and demonised for these perceived qualities, and like other indigenous groups of men across the world, can be caught in a paradox of indigenous male athlete as ‘hero and dupe’ (Hokowhitu 2013: xvii). This thesis takes a decolonial approach to Pasifika rugby league in Australia by drawing on the Pasifika concept of vā – the spaces between – to challenge popular paradoxes and binaries such as indigenous/non-indigenous, hero/dupe, physical/intellectual, Pasifika/Australian, and masculine/feminine.

The vā is a space of active service, harmony, aesthetics, and connection, and I argue for its central role in mending the gaps between colonially separated categories for the Australian based Pasifika diaspora, particularly in rugby league which has vā-like qualities. Sport is often described as liminal, being betwixt and between reality and fiction, and as such shares similarities with Pasifika concepts of relationality where it is in the spaces that connect, rather than those that separate, where meaning is made. Sport has the power to both affirm and transgress off-field hostilities and traditions. It can be (and indeed has been) used as a colonising tool to “discipline the natives,” and at the same time it can be (and has been) used as an opportunity to beat the “master” at his or her own game.

Within these paradoxes are the most fruitful spaces – which I connect to the vā – and where in this thesis liminality gets a Pasifika makeover. I focus on the lived experiences, feelings and emotions of sport for the Australian Pasifika diaspora (and to a lesser degree New Zealand’s), exploring how Pasifika masculinity is framed and how this affects diasporic Pasifika peoples’ roles in “the three f’s” – family, faith, and football. Being a Pacific Islander in Australia is very different to being one in New Zealand or the United States of America. In Australia it is sports and sports media where most visibility and knowledge of Pasifika culture emanates and much of this is based on ideas around masculinity. Like the sea connecting Pacific Islands, diasporic Pasifika identities are made through connections to each other, to ancestral homelands and to their new homes and what they do there, including the playing and consuming of sports, which is, by no accident, itself betwixt and between.

Sport often exists in a balancing act between possibilities for emancipation and oppression and can aid both simultaneously. This includes the emancipation of indigenous masculinity from an inferior position to hegemonic white patriarchal masculinity, and the oppression of other subaltern forms of masculinity and femininity, including homosexual and transgender masculinities, and women. By acknowledging both the powers and pitfalls of rugby league for Australia’s Pasifika diaspora, and drawing attention to how both often coexist within the perceptions and practices of Pasifika peoples, I shed light on the complexities of what sport brings to an indigenous peoples’ lives on an everyday level, both good and bad, and what sport offers in and of itself rather than as a means to an end. I demonstrate how rugby league in Australia plays a paradoxical role in both reinforcing and challenging social values around race and masculinity and I put forward suggestions for better ways of understanding. I argue that being indigenous away from home and on stolen land is different to being indigenous to the land one occupies, but that indigenous people share common experiences of colonisation.

This thesis takes an ethnographic, multidisciplinary and mixed-methods approach which draws on Pasifika methodologies and values, my anthropological background, my position as a white female researcher in a Pasifika masculine research topic, and a commitment to decolonial practices. Like the subjects of this thesis, the way it is written reflects a space between traditional academic paradigms, and decolonial, indigenous and Pasifika frameworks. I am just as interested in how to research diasporic Pasifika identity as I am on the subject of diasporic Pasifika identity. For this work to adequately engage with decolonial and indigenous practices, I question the role of research itself, considering the spaces and paradoxes between so-called objectivity in research, and Pasifika concepts of connection.

Rugby league is fast becoming a Pasifika majority-played sport in Australia, and this position comes with opportunities to refashion a colonially introduced national sport that is run and reported on by a majority white-male cohort and shape it in ways that better benefit Pasifika peoples. While rugby league can be accused of perpetuating limiting stereotypes and perceptions of Pasifika identity, it also offers a rare space for subaltern masculinities and indigeneities, such as those from the Pacific Islands, to thrive in the culturally valued arena of sports in Australia. The arguments in this thesis contribute to more accurate understandings of Pasifika personhood being just as expansive as Hau‘ofa’s Pacific geographic imaginings – Pasifika peoples are not just part of a ‘sea of islands’, they are part of a constantly changing global diaspora of emergent and creative identity practices. I contend that Pasifika identity is not merely reflexive or tied to particular cultural tenets, but rather is formative, emergent and creative.

The translation and printing of the Bible in te reo Maori, the indigenous language of New Zealand is an epic journey. 

It is filled with disappointments, hardship and false starts, infighting, gun-running, wars, tribal and denominational conflicts, conspiracy and immorality, but like every good drama, there are heroes who run the race with patience and ultimately there are history changing breakthroughs.

The availability of Bible books encouraged Maori literacy and was instrumental in New Zealand’s own ‘great awakening’ as the Gospel spread across the country from 1834 onwards, mainly through the agency of Maori teachers.

Alan Duff’s second novel, published in 1990, raised bitter controversies over its depiction of native alienation in urban New Zealand. Duff, himself part Maori and writing from his own slum experience, shifted the responsibilities for the lifestyle of the Maori underclass and possible solutions largely back to the Maoris themselves, which met with fierce criticism from native spokesmen and progressive nonnative readership. The novel was an instant success in New Zealand and under the direction of Lee Tamahori, also of mixed blood, quickly found its way to the screen in 1995 so as to reach a world audience. Nevertheless, given that Duff’s original screenplay was not used for the film, it should come as no surprise that novel and film tell slightly different stories. The aim of this paper is to compare the novel and its filmed version in its depiction of Maori displacement to poor urban areas, and to what extent divergent treatment of this subject matter feeds into different visions of the native predicament in New Zealand society. At the core of this analysis is the suicide of thirteen-year-old Grace and its effects on her mother, Beth, and her father, Jake. Each text embeds the Heke family within crippling discourses on race, class and gender, preparing Beth’s recovery and Jake’s downfall in its own specific way, all of which creates a narrative and discursive tension that results in the marketing of different politics, not alien to the requirements of the narrative medium chosen.

This article is an extensive discussion from a Maori perspective into issues around the use of Maori cultural terms, in particular haka, to commemorate the fallen in WWI. Embedded in the article are key theories of cultural memory, 'war culture' and 'post-war culture'. The research outlines the differences between European and Indigenous war and post war cultural practices focusing on Maori. It seeks to understand the reluctance of Turkish officials to see haka being performed when it was apparently banned from ceremonies in 2005. It outlines the media reporting on the issue and the subsequent reintroduction of haka in August 2015 at the centenary of the Chunuk Bair battle. It unpacks deep problems inherent with using such items as they are vehicles of cultural memory. These memories carry with them deep-seeded issues in relation to colonisation and the military. It highlights problems around the cultural assimilation of haka and Maori and the lack of support from wi...

To investigate the unique kinds of mentality involved in skilled performance, this paper explores the performance ecology of the Māori haka, a ritual form of song and dance of the indigenous people of Aotearoa New Zealand. We respond to a recent proposal to program robots to perform a haka as 'cultural preservationists' for 'intangible cultural heritage'. This 'Robot Māori Haka' proposal raises questions about the nature of skill and the transmission of embodied knowledge; about the cognitive and affective experiences cultivated in indigenous practices like haka; and about the role of robots in the archival aspirations of human societies. Reproducing haka, we suggest, requires more than copying physical actions; preserving the 'intangible' entails more than programming postures and movements. To make this case, we discuss the history of European responses to the haka, and analyse its diverse performance features in cultural context. Arguing that indigenous movement practices incorporate genuinely embodied knowledge, we claim that skilled performance of haka is deeply mindful, embodying and transmitting dynamic, culturally shared understandings of the natural and social world. The indigenous psychologies incorporated in haka performance are animated by a shared history integrated with its environment. Examining haka performance through the lens of 4E cognitive skill theory for mutual benefit, we discuss the effects of synchrony in collective action, the social and environmental scaffolding of affect and emotion, and the multilayered relations between past and present. Culturally-embedded systems of skilled movement like the Māori haka may, we suggest, constitute specific ways of thinking and feeling.

This essay examines the militarization of extraterrestrial and extraterritorial spaces such as the high seas, outer space, and Antarctica since the onset of the Cold War. While environmental studies has generally focused on national topographies, this essay instead imagines the earth through visual tropes of the extraterrestrial. Mapping these “outer spaces”—terrae incognitae—within and outside the earth has been key to our modern understanding of the planet and to visualizing the global environment, including climate change. Turning to the militarization of outer space and Antarctica, the essay examines satellite vision produced by the Cold War systems of surveillance, particularly as inscribed by New Zealand author James George. The conclusion of the essay turns to ways these technologies are constitutive of visions of the global in the Anthropocene.

Russia is a country of extensive and unique collections of all kinds from the Pacific. Over many centuries Russian travellers, explorers and avid private collectors were bringing and exchanging rarities and antiques. The stunning cultural treasures, taonga Māori, preserved and kept on the vast Russian territory are of ultimate importance and enduring value to the world, and especially to New Zealanders as they bear sacred significance and are considered to be ancestors. This article opens the discussion of the urgent need to thoroughly record and study Māori heritage in Russia. It reflects on a particular collection from Queen Charlotte Sound in the South Island of New Zealand brought to Russia by the Bellingshausen-Lazarev expedition two centuries ago. The study also provides a description of previously unstudied taonga in Russia recently attributed to this expedition.

International research identifies indigeneity is risk factors for traumatic brain injury (TBI).  Aotearoa New Zealand epidemiological studies show that mokopuna (grandchildren) are significantly over represented in TBI populations. The important role of whānau (family) is also well established in child and adolescent TBI scholarship. Despite awareness of these factors no studies have been identified that explore whānau knowledge about mokopuna TBI. 
Method
This study asked two questions. 
1. What do Māori people say about mokopuna TBI in the context of the Māori cultural belief that the head is the most sacred part of the body? 
2. How could this information be used to build theory that could inform  addressing the rehabilitation needs of this group?
Eighteen marae wānanga (culture specific fora in traditional meeting houses) were held.  Data was analysed using Rangahau Kaupapa Māori (Māori indigenous research methods).
Results 
This paper focusses on the theory building findings of this rangahau (research). The wairua theory of mokopuna TBI proposes that TBI not only injures brain anatomy and physiology but also injures wairua (defined in this work as a unique connection between Māori and all aspects of the universe). Injury to wairua means that culturally determined interventions are both indicated and expected. The wairua theory of mokopuna TBI thereby provides a guide to intervention.
Conclusion
A Māori theory of mokopuna TBI has been identified which describes a culture-specific aspect of TBI. This theory proposes pre-existing whānau knowledge salient to TBI is critical to optimising recovery. This theory provides an additional approach to that of other work in the field which focusses on teaching the family of children and adolescents with TBI how to respond to the sequelae of TBI privileging  the knowledge base of clinicians. Further research is needed to test this theory exploring implications not only in TBI but also in other areas involving insult to the brain, such as in mental illness, neurodegenerative disease and addiction.

Though philosophers have long held that interpretive anthropology and the cognitive science
of religion (CSR) are opposed, this thesis offers an extended empirical assessment of the
issues surrounding the implications of utilizing ethnographic material within a cognitive
study of religious transmission. Using case studies from the Pacific, I consider a core
question arising in both interpretative and cognitive disciplines, namely: how have oral
cultures been able to preserve and transmit bodies of sacred knowledge cross-generationally
without any external administrative tools (i.e. text)? First, I focus on the historical and
ethnographic details of traditional Māori orality. I look at how orally transmitted knowledge
was managed through the external cognitive resources associated with religious ritual. Here I
find evidence within Pacific oral traditions that the problem of managing knowledge was
overcome through tools and strategies that augmented memory and oral skill. I give special
attention to the traditional Māori structuring of learning environments. Next I consider how
macro-spatial tools – such as landmarks, and place names - helped support working memory
and information management, and show that orientations to landscape are vital to ensuring
collective memory. This thesis also demonstrates how culturally learned tools and strategies
support the stability of religious cultural transmission. The use of external cognitive resources
implies the complexity of managing and organizing sacred knowledge. Put simply, focusing
on the historical accounts from the Pacific reveals a rich suite of culturally evolved tools and
strategies for the transmission of religious knowledge. I show that tools such as ritual, myth,
mnemonic techniques, and artifacts enable and stabilise such transmission. I hold, that
such cultural environments constitute cognitive tools that are meaningfully described as
cultural cognitive systems. Thus, combining descriptive accounts with the theoretical
orientations of the cognitive sciences motivates what I call a ‘cognitive ecological’ model of
mind. I argue that the cognitive ecological model is important because it orients
researchers to the role that culturally evolved tools play in: (1) dramatically extending the
human brain’s power to reckon with its surroundings and: (2) coordinating such knowledge
across social groups and over time. The cognitive ecological model of mind I propose in this
study is important for three reasons: First, it challenges the received view within the CSR –
what I call the ‘Standard Internal Model’ (SiM) – which holds that the transmission of
religious representations carries low cognitive demands (i.e. it is cognitively optimal). In
contrast to SiM, the Pacific materials discussed here suggest that the oral transmission of
sacred knowledge is cognitively demanding, culturally costly, and locally contingent.
Second, my thesis demonstrates that historical and ethnographic evidence contains
information that is vital for progress in the CSR since qualitative resources document how
niche specific cultural practices often facilitate the acquisition and coordination of the
complex knowledge resources over time. The ethnographic data supports the local optimality
contention. Third, my thesis reveals that formulating tractable models for cultural
transmission within the CSR is benefitted by an interdisciplinary approach. Such a prospect, I
urge, is vital for intellectual progress between the humanities and the CSR. As such, and
contrary to received opinion, my thesis shows how the CSR and the cultural anthropology of
religion share a common intellectual fate.

L’anno dei Maori. Gli antichi sistemi annuali. L’autunno come inizio dell’anno. L’anno delle Pleiadi. L’anno di Orione. L’anno ariano. L’anno babilonese. L’anno egizio. L’anno celtico. Intercalazione. La Luna di entrambi i sessi. La superiore importanza della Luna nel folclore dei Barbari. Personificazioni della Luna. Hina, Sina e Rongo. La maggiore importanza della Luna rispetto al Sole. Rongo-ma-Tane. La Luna e la riproduzione. L’anguilla e la riproduzione. Come veniva espresso il tempo. I mesi dell’anno polinesiano. L’anno di dieci mesi. Le Pleiadi e l’agricoltura. Le stelle come regolatori. L’anno lunare. La regolazione delle stagioni mediante i fiori e le migrazioni degli uccelli. I nomi delle stelle come nomi dei mesi. I nomi delle notti di Luna. La diffusione della conoscenza di questi nomi. Espressioni relative alla Luna. Alcune formule propiziatorie per la pesca e la semina. Mitologia della Luna. Le stagioni. Personificazioni dei fenomeni fissati nel tempo. Rona e la Luna. La divisione del tempo per i Maori: un sistema rudimentale. I Guardiani della scienza tatai arorangi. Termini utilizzati per indicare il tempo.

The New Zealand to be discovered in the popular media of nineteenth-century Europe is surprising: foremost because it is scarcely present. Other British colonies like those in North America and Australia were much-loved subjects for popular exotic pictorial inventions, for example in illustrations to Karl May novels, product advertising, posters for world exhibitions and the so-called ethnological expositions, or successful journals like Die Gartenlaube in Germany. Images of the islands and their inhabitants are noticeable by their absence in product advertising in Europe. Likewise Maori appear to have not featured at the ethnological expositions, though they do appear considerably in scientific and scholarly publications.
Hence, the essay makes the case that in this context high and popular culture are frequently not clearly distinct from one another in the nineteenth century: the scientific and scholarly literature served an extremely broad circle of interested persons in a bourgeoisie hungry for knowledge. The oil paintings of the academic Gottfried Lindauer, for example, were shown at the Colonial and Indian Exhibition of 1886 in London side by side with ethnographic artefacts and a recreated Māori habitat in the New Zealand Court. Thus, the overall image of the islands conveyed in the Exhibition matched the contemporary taste of indulging in excessive impressions at such expositions. Textual descriptions and interpretations of what was seen also heavily featured in the press, while a few successful novels painted a picture of the typical ‘New Zealander’.
The picture Europe had got of the British colony New Zealand in the nineteenth century was richly faceted, albeit not particularly differentiated. The essay aims to describe these various facets and, moreover, identify how they depended on their popularity in the different media.

Ethnic-specifi c equity (ESE) programmes are a common feature in New Zealand universities, aimed at ameliorating the educational disadvantage experienced by Māori and Pacific students at tertiary level. Despite the prevalence of ESE programmes, research has seldom used student voices to critically analyse programme practices. In this study, which conducted focus groups with 90 high-achieving Māori and Pacific students from a New Zealand university, the contribution of ESE programmes to student success is highlighted. Student voices are used to explore how programmes act as a source of support, safety and role modelling for Māori and Pacific students. Participants also provided refl ection on their experiences of ESE programmes, including critiques regarding teaching quality, recruitment and retention, stereotypes, and the heterogeneity of Māori and Pacific identities. Recommendations to universities based on student critiques are offered.

This article draws upon a ‘tale from the field’ (Van Maanen, 1988) to encourage New Zealand and Australian teachers of history and social studies to appraise how their own perceptions of place and teaching about Indigenous peoples’ histories impact upon their students’ learning. Moreover, it explains why Uri Bronfenbrenner's (1979) ecological systems model (despite its limitations) can assist the process of critiquing the teaching of Indigenous histories in schools on both sides of the Tasman Sea. It concludes that place conscious Indigenous land-based learning experiences, resulting from mutually beneficial collaborations with Indigenous communities, are needed to enhance the teaching of Indigenous peoples’ histories in both countries.

Providing a very different perspective on social justice, this narrative explores and discusses the inherent social justice tensions of being a Māori educator (indigenous to Aotearoa New Zealand) within a mainstream non- indigenous higher education institution in New Zealand. Here the social justice tension is not so much about how to help others but how to correlate widely accepted professional standards and practices with competing personal cultural sensitivities and insights. Specifically, this article describes four of my inner tensions as associated with issues around the Treaty of Waitangi, the principle of cultural diversity, the moral purpose of New Zealand education, and the inherent cultural dilemmas within leadership as a Māori educator. A key outcome of this discussion is the perception of tokenism and resistance in the bicultural preparation of our future New Zealand primary school teachers. Hence, this article seeks to provide my Māori worldview perspective for achieving a more socially just New Zealand society by better preparing our future teachers to meet this challenge.

While it has generally come to be accepted that most Western settlement and colonization of non-European countries should more properly be seen as invasion, 'fatal impact' accounts have been largely discounted in light of overwhelming evidence of the tenacity and adaptability of societies and cultures. This book traces the course of the courageous determination of the Maori of Aotearoa (New Zealand) to maintain their heritage and autonomous identity during two centuries of intense and sustained 'impact' since the beginnings of European settlement. To a reviewer forced to read many academic books in obscure and turgid prose, Alves's writing style is refreshingly readable, clear and jargon-free. Her account is well-researched but treads lightly on the pages, stating its position undogmatically yet persuasively. After briefly presenting current views on Maori migrations and pre-contact life, it moves through early contacts, missionization and British annexation. It explains how the Maori translation of the Treaty of Waitangi differed from its English original, encouraging a very different reading of it by the two sides. Thus the 'agreement,' which Britain brandished to validate its annexation of the whole country, was not merely contracted with a relatively few North Island chiefs, it was fundamentally counterfeit.

An amateur cultural anthropologist's brief introduction the Maori of New Zealand, emphasizing the beauty of their culture and the significance of their history guiding them forward in today's society.

Written as second-year undergrad at Colorado Mountain College - Glenwood Springs in March 2016 .
(Edits for cultural and historical accuracy welcome)

In studies of minority language education, researchers base their arguments on the assumption that knowledge empowers and ignorance disempowers.  In this article, however, I show two alternative dynamics of knowledge and relations of dominance by drawing on my ethnographic fieldwork at a secondary school in Aotearoa/New Zealand in 1997-1998.  First, by analyzing the ways some Pākehā  (white) parents complained about Maori speeches at school by saying “not everyone understands it,” I argue that relations of dominance can create the legitimacy even in ignorance and work to marginalize an already repressed minority language.  Second, by showing how other Pākehā  accepted the speeches even though they did not understand them, I argue that an acknowledgement of ignorance can be an act of embracing the unknowable cultural others by abandoning a sense of entitlement to know.  From these observations,  this paper suggests a reformulation of the understanding of the relationship between knowledge and power and calls for investigating various contours of ignorance situated in specific relations of dominance.

Representing trans: Linguistic, legal and everyday perspectives
Edited by Evan Hazenberg and Miriam Meyerhoff.
Wellington: Victoria University Press, 2017. ISBN 9781776561759

Representing trans is not only an apt descriptor for the themes explored in this book. It also speaks to the work performed by the book as a whole: it joins a body of new scholarship giving voice to trans lives and experience, at a time when the question of the gender binary seems to have become an acute focus in popular culture and even a determining factor in politics globally. As the editors say in their introduction, “trans is undeniably ... hot news and it is hot stuff”. The subtitle is an accurate description of its overall focus on linguistic, legal and everyday concerns yet the book convincingly argues how such concerns, cannot be disentangled from the material.