“Do you guys hate Aucklanders too?” Youth: voicing difference from the rural heartland

Abstract

This paper extends recent work in the geography of childhood and youth studies by examining the ways in which rural youth voice their understandings of what it means to be a young person at this historic moment (the end of the twentieth century) in New Zealand. Youth First 1 1 This study was funded by the Marsden Fund, which is administered by the Royal Society of New Zealand. has been a nationwide project which has sought to privilege what young people 10–17 years say as a basis for evaluating the last 15 years of economic and cultural change in New Zealand. Over the course of 3 years a methodology was used to constitute spaces where youth voices would be heard. Focus Groups and “Youth Tribunals” have been conducted across New Zealand involving young people from diverse social and ethnic backgrounds. This methodology was supported by a development programme for beginning researchers also from diverse backgrounds and disciplines, and by the significant participation by young people in the design and conduct of the “Youth Tribunals”. Their participation has been critical to the power of the methodology to constitute spaces where rural youth have provided rich testimonies about their complex lives. While the voices of rural youth in the study resonate with national youth themes, including the theme of “not being listened to” they also speak to the nuances and differences in the lives of rural New Zealand youth. We would argue that in sharp contrast to the organizing concept of one “ rural childhood” our research clearly shows that there are different possibilities in growing up rural. Maori and Pakeha 2 2 Maori refers to a multiplicity of identities that constitute the indigenous population of people, iwi (tribes), hapu (sub-tribes) and whanau (extended families) who occupied New Zealand prior to the arrival of Europeans. The term Pakeha refers to people of European descent. (see Dyck and Kearns, 1995). youth for example draw on different cultural and linguistic resources to voice their relationships to place and identity. Although vehemently clear about the ways in which they were excluded from participation in community life and their strategies of resistance, rural youth in this study also provided analyses which showed their commitment to positive possibilities which they saw as part of rural lives and communities.