Maori Culture Research Articles

Comparison of Education in New Zealand and Indonesia in Science Subjects in Primary School

In New Zealand, science education is also tailored to the local context and Maori culture, which provides an additional dimension to science learning in primary school. On the other hand, Indonesia has a different approach to science education in elementary schools. The purpose of this study is to understand the differences in science education approaches in New Zealand and Indonesia and their implications for student learning outcomes in elementary schools. This study uses a comparative descriptive approach to evaluate the differences in the approach to science education in primary schools between New Zealand and Indonesia. The results of this study show that there are significant differences in the approach of science education in primary schools between New Zealand and Indonesia, which has an impact on students' learning outcomes and scientific understanding. New Zealand implements an inquiry-based learning approach supported by adequate laboratory facilities and a more ideal teacher-student ratio. This allows students to engage directly in experiments and observations, which helps them develop critical thinking skills and a deeper understanding of science. In Indonesia, the science learning approach tends to focus on memorization and theory, with limited laboratory facilities and a large number of students per class, which limits the implementation of practice-based learning. As a result, Indonesian students have lower scientific comprehension scores, as seen in the PISA results. Differences in the quality of educational facilities, teaching methods, and time allocation for science learning in both countries are the main factors that affect student learning outcomes.

Indigenous self-determination in Māori education and reactionary responses from 1960 to 1992

ABSTRACT In 1990, a national controversy erupted in Aotearoa, New Zealand, when a series of Hui Tino Rangatiratanga (sovereignty meetings) called for an independent Māori education authority. Citizens, politicians, and journalists accused the organisers of ‘apartheid’, ‘separatism’, and a ‘fanatical takeover’. Such claims coincided with a contemporaneous push against the inclusion of Māori culture, language, and knowledge in the country’s classrooms. Similar debates had emerged in preceding events such as Jack Hunn’s Report on the Department of Maori Affairs in 1961, the Petition for courses in Maori language and Maori culture in 1972, kōhanga reo (language nests) in 1982, and kura Kaupapa Māori (immersion schools) in 1985. This article interprets archival sources from these historical conflicts through critical Māori theorisations, especially Wally Penetito’s sociology of Māori education. I argue that reactionary commentators have consistently misrepresented aspirations for tino rangatiratanga (sovereignty, self-determination) as promised in the Māori version of the Treaty of Waitangi. The conservative backlash attempted to uphold an opposing narrative of the treaty in which the colonial government held unmitigated sovereignty over Māori. Such conflicts have continuing global relevance given recent reactionary movements against Indigenous rights to treaty, education, and self-determination in Aotearoa and many other locations across the world.

Navigating the places we now inhabit

Learning design involves creating educational opportunities that are engaging and effective. In many countries, this process must attune to indigenous ways of being and knowing. In the context of Aotearoa New Zealand, the learning design process requires the ability to create culturally inclusive learning opportunities that are respectful of Maori culture, but also beneficial to all learners - a process that calls for deeper reflection and understanding of tikanga Maori (Maori customs and practices). This paper highlights the experiences of migrant learning designers and teachers in Aotearoa New Zealand, who work at the intersection of Maori knowledge and Western educational practices. As non-indigenous immigrants, learning designers, teachers, and educational researchers, the authors drew on autoethnography as the methodology, to analyse and reflect on their role as allies of Maori, the indigenous people of Aotearoa New Zealand. This research aims to find and share ways of reconciling principles of learning design with different ways of knowing, whilst honouring the Maori culture. The paper contributes to wider debates in education that discuss how indigenous knowledge systems can enrich modern educational practices.

The Impact of Globalization on Indigenous Art and Craft Industries: A Case Study of Maori Art in New Zealand

This comprehensive review explores the intricate relationship between Maori art, globalization, and cultural preservation. Tracing the historical evolution of Maori artistic expressions against the backdrop of globalization, the study delves into the contemporary significance of Maori art in preserving cultural identity. Global currents and their impact on Maori art are analyzed, covering economic dynamics, challenges, and opportunities presented by international demand. Strategies employed to safeguard and transmit traditional Maori artistic heritage are scrutinized, alongside governmental initiatives and institutional collaborations. The synthesis section recognizes achievements and challenges in integrating Maori art into the global arena, identifying the impact of globalization on traditional Maori art paradigms. Looking ahead, the study envisions a sustainable future for Maori art, proposing strategies for sustaining its vitality in an interconnected world.

Immersion and metal music videos

Music videos are designed, filmed and edited to magnify the musical experience, and, when well-used, contribute to making artists stand out. With the evolution of media and technology, ‘localness’ can be broadcast worldwide, and folklore, culture and traditions are at the heart of many metal groups’ preoccupations. By making their culture a central part of their music, Alien Weaponry’s success has resulted in the Maori culture, history and legends achieving international recognition in the metal music world. ‘Kai Tangata’ and ‘Hatupatu’, the music videos directed by Alex Hargreaves, operate to further represent elements of Maori culture, by adding a visual dimension to Alien Weaponry’s use of te reo Maori, the Maori language. Using formal and comparative aesthetical analyses, reinforced by a theoretical approach, the use of immersion in this representation will be discussed. Firstly, the representation of the characters in the videos and their role in the narration will be analysed. Secondly, the affect and the dynamism brought by the rhythm and the structure of music and images will be examined. And finally, the representation of bodies, gestures and rituality will be analysed, as a representation of the Maori culture, meant for both Maori and non-Maori people.

Hone Tuwhare Poetry: A Close Study as Native Maori Wayfinding

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.

Indigenous Meanings of Provenance in the Context of Alternative Food Movements and Supply-Chain Traceability: A Review

This article reviews the concept of provenance from both contemporary and traditional aspects. The incorporation of indigenous meanings and conceptualizations of belonging into provenance are explored. First, we consider how the gradual transformation of marketplaces into market and consumer activism catalyzed the need for provenance. Guided by this, we discuss the meaning of provenance from an indigenous and non-indigenous rationale. Driven by the need for a qualitative understanding of food, the scholarship has utilized different epistemologies to demonstrate how authentic connections are cultivated and protected by animistic approaches. As a tool to mobilize place, we suggest that provenance should be embedded in the immediate local context. Historic place-based indigenous knowledge systems, values, and lifeways should be seen as a model for new projects. This review offers a comprehensive collection of research material with emphasis on a variety of fields including anthropology, economic geography, sociology, and biology, which clarifies the meaning of provenance in alternative food systems. It questions the current practices of spatial confinement by stakeholders and governments that are currently applied to the concepts of provenance in foods, and instead proposes a holistic approach to understand both indigenous and non-indigenous ideologies but with an emphasis on Maori culture and its perspectives.

The Xinjiang Uyghur Autonomous Region as an example of separatism in China

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.

Formovanie kultúrnej a etnickej identity Maoriov prostredníctvom príslušnosti ku gangu

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.

Editorial introductions.

Current Opinion in Psychiatry was launched in 1988. It is one of a successful series of review journals whose unique format is designed to provide a systematic and critical assessment of the literature as presented in the many primary journals. The field of psychiatry is divided into 11 sections that are reviewed once a year. Each section is assigned a Section Editor, a leading authority in the area, who identifies the most important topics at that time. Here we are pleased to introduce the Journal's Section Editors for this issue. SECTION EDITORS James C. HarrisJames C. HarrisDr James C. Harris is the founding Director of the Developmental Neuropsychiatry program at the Johns Hopkins University School of Medicine and the Kennedy Krieger Institute and Professor of Psychiatry and Behavioral Sciences, Pediatrics, Mental Health, and History of Medicine, USA. Dr Harris’ two volume single authored textbook, Developmental Neuropsychiatry, established the agenda for this emerging clinical specialty, garnering the Medical Book of the Year award from Doody's Health Science Books. He is series editor for Developmental Perspectives in Psychiatry for Oxford University Press US and writes the section on Developmental Neuropsychiatry for the Oxford Textbook of Psychiatry. In 1983, he founded the Autism Clinic at Johns Hopkins University School of Medicine. He received the George Tarjan Award for outstanding leadership and continuous contributions in the field of intellectual disability from the American Academy of Child and Adolescent Psychiatry, and is the recipient of the Agnes Purcell McGavin Award for Distinguished Career Achievement from the American Psychiatric Association in recognition of his pioneering work in developmental neuropsychiatry. In 2011, he received the Leon Eisenberg Award from Harvard Medical School, USA, for outstanding leadership and stewardship in the field of mental health and disabilities. He is the 2015 recipient of the Frank J. Menolascino Award for Psychiatric Services for Persons with Intellectual Developmental Disorders and the 2017 recipient of the American Academy of Child and Adolescent Psychiatry Catcher in the Rye Award for Life Time Steadfast Advocacy for Children with Psychiatric Disorders. His goal in working with children with neurodevelopmental disabilities has focused on helping each child to reach his or her individual potential believing, as he does, that all children are capable of personal self-expression and growth. Perminder S. SachdevPerminder S. SachdevDr Perminder S. Sachdev is Scientia Professor of Neuropsychiatry at the University of New South Wales, Australia, Co-Director of the Centre for Healthy Brain Ageing (CHeBA), and Clinical Director of the Neuropsychiatric Institute, the Prince of Wales Hospital in Sydney, Australia. He graduated from the All-India Institute of Medical Sciences, New Delhi, India, and completed his MD in psychiatry from that institution before migrating to New Zealand and then to Australia where he completed his psychiatric training and went on to head the Neuropsychiatric Institute. His doctorate was on the ethnopsychological concepts in Maori culture. His early work in neuropsychiatry was on drug-induced movement disorders, in particular akathisia, tardive dyskinesia and neuroleptic malignant syndrome. His most recent work has been in cognitive ageing, dementia and pre-dementia syndromes. Dr Sachdev is Past-President of the International Neuropsychiatric Association and was inaugural Chair of the Section of Neuropsychiatry of the Royal Australian and New Zealand College of Psychiatrists. He was the recipient of the Organon Senior Research Award of the RANZCP in 1995, the Novartis Oration of the Australasian Society for Psychiatric Research in 2004, and the inaugural INA-India lecture in 2005. He has published five books and over 350 original papers in peer-reviewed journals. His recent academic book is Secondary Schizophrenia (Cambridge University Press). His foray into popular science writing was celebrated with his recent book The Yipping Tiger and other tales from the neuropsychiatric clinic, which won the 2009 Rotary Health Knowledge Dissemination Award. He was awarded the NSW Biomedical Scientist of the Year 2010. He was made Member of the Order of Australia in 2011. He is the current President of the International College of Geriatric Psychoneuropharmacology.

Jack Golson, Roger Green and debates in New Zealand archaeology

Discussion in settler New Zealand concerning the Maori past has gone on for more than 150 years. To a large extent, archaeological approaches to this issue date only to the arrival of Jack Golson, a Cambridge-trained archaeologist, at the University of Auckland in 1954. He was joined shortly afterwards by Roger Green from Harvard. Debates between Golson and Green, bringing both European and American approaches to bear within a culture historical framework, have been influential. Their work and subsequent critiques are reviewed, along with an assessment of how New Zealand archaeologists currently interpret the archaeological record of change and development within Maori culture.

Film as a Mirror: Redefining Witi Ihimaera’s The Whale Rider

This article attempts to discuss the cultural and comparative analysis between the visions in the novel The Whale Rider and the cinematic adaptation of the same. The novel and the cinema concentrated on the central character in the film Paikea and her struggles to break out of the hyper masculine orthodox visions of her grandfather Koro. It would then try to understand the implications of the cinema and its visions on gender and its reverberation and how it resonate the modern world in the cultural and political landscape of the present New Zealand and modern people. Maori culture of New Zealand also plays a big role in this novel and cinema. It connects its people both with each other and with the land. In the cinematic version we can see the traditional story is incorporated into the modern setting. The film used so many strategies, these includes extending the myth, re-applying it, or subverting it. But both film and the cinema tries to convey the main social issue the function of woman in a world controlled by men.

The role of libraries in Indigenous language revitalization: A te reo Māori perspective

Te reo Māori (Māori language) is the Indigenous and an official language of New Zealand. As such it is unique and considered a taonga (treasure) by Māori. It is the language that describes the land and its geographic features, acknowledges the feats of ancestors and is at the core of mātauranga Māori (‘Māori knowledge systems’). Although it is not as endangered as other Indigenous languages, te reo Māori continues to struggle for survival due to low levels of fluent speakers. The purpose of this article is to first provide some background about why te reo Māori is considered to be under threat and describe the importance of the revitalization initiatives implemented by the New Zealand government and the Māori education sector. The main body of the article will then focus on the contribution that the New Zealand library and information sector is making to te reo Māori revitalization efforts. This will include descriptions of specific initiatives and an assessment of the impact that these are having on the revitalization process overall. The final part of the article discusses opportunities for future initiatives, and provides information about forthcoming research related to the role that libraries and other cultural institutions have in the revitalization of te reo Māori. In the years after widespread colonization started (1840 onwards), te reo Māori became a language that was repressed through the assimilationist policies and practices of successive governments (Simon 1998; Walker 2004; Winitana 2011). These practices included paying subsidies to mission schools to teach their Māori pupils in English. When Native schools were established in the 1860s, they were expected to teach a curriculum that was based on the English system of education, actively discouraging any aspect of Maori culture and including a preference for the English language. The Native Schools Code of 1880 (Appendix to the Journals of the House of Representatives 1880) further reinforced these practices. Generations of Maori pupils were forbidden from speaking their own language at school. This was reinforced through corporal punishment. Although there was a loosening of the restrictions on cultural elements from the 1930s, te reo Māori continued to be discouraged. Although te reo Māori is now recognized as an academic subject in New Zealand schools, it is not a compulsory subject, nor is it available in every school. By the 1970s, the number of native speakers of te reo Māori had declined to the point where the language was in serious danger of becoming extinct. In the 1980s, Maori-initiated language initiatives led to a range of educational and societal innovations that has helped to rebuild the strength of the language. In order for te reo Māori to survive and recover further from the decades of repression it is necessary for it to be spoken all of the time in a variety of social and educational situations. This involves moving language conversations into everyday contexts, providing opportunities for the speakers of the language (at all levels) to engage and interact with it as a normal practice. As most libraries in New Zealand (except special libraries) are public institutions that attract a high numbers of visitors, they are in a unique position to provide visible evidence of how te reo Māori can enhance and contextualize cultural experiences and understanding. Over the past 30 years, the New Zealand library and information profession have demonstrated a strong commitment to embracing and integrating Mātauranga Māori (‘Māori knowledge systems’) into their collections and services, including te reo Māori and tikanga Māori (‘Māori customary practices’). This article documents how this has been achieved. It will also highlight the opportunities available to continue to improve how libraries and te reo Māori initiatives engage with each other.

Safeguarding the Intangible Heritage of the Waitangi Treaty in New Zealand and Suggestions for the Protection of Korean Oral Literature

이 글에서는 무형유산의 훌륭한 보호사례로 뉴질랜드의 와이탕이조약을 사례로 삼아 이 조약의 2번째 조항에 등장하는 ‘Taonga’의 개념에 대해 고찰하였다. 마오리어 버전의 와이탕이 조약에 등장하는 ‘Taonga’는 물질적인 보물의 의미일뿐 아니라 무형의 문화유산까지 포함하고 있으며 마오리의 언어, 신화, 구비전승 등이 포함된다. 마오리어로 쓰여진 와이탕이 조약과 영어로 쓰여진 와이탕이 조약에서 ‘Taonga’의 개념은 서로 달랐고 이 때문에 마오리와 뉴질랜드 정부 간에 갈등이 발생하였다. 마오리들은 자신들의 ‘Taonga’를 지키기 위해 지속적인 재판요구, 마오리 정당 창당, 마오리 문화에 관한 학문적인 연구를 해왔다. 또한 ‘Maori Law review’를 창간하여 마오리에 관련된 법적인 연구를 해왔다. 와이탕이 재판소에서는 영어로 쓰여진 와이탕이조약과 마오리어로 쓰여진 와이탕이조약이 모두 맞다고 판결하였다. 따라서 마오리들은 자신들의 ‘Taonga’가 물질적인 것을 넘어서 무형의 유산까지를 포함한다고 인정받은 것이다. 이 글에서는 먼저 구비문학의 범주 확장을 제시했다. 구비문학은 구비된 전통문 화라는 의미에서 구비문화유산으로 볼 수 있다. 아울러 구비문학을 보호하기 위해 국가는 구체적인 노력을 해야 한다. 이를 위해 구비문학에 대한 법적 제도 마련이 필요하다. 먼저 헌법 9조를 적극적으로 해석하여 구비문학을 전통문화로 보고 적극적으로 보호할 제도를 마련해야 한다. 또한 문화재보호법과 ‘무형문화재 보전 및 진흥에 관한 법률’을 검토하여 구비문학에 대한 법적인 제도를 마련해야할 것이다. 아울러 구비문학 및 무형유산에 관한 해외의 선진 법제도를 연구할 필요가 있다.This article examines the concept of ‘Taonga’ in the second provision of the treaty, using the Treaty of Waitangi in New Zealand as an example of good protection of intangible heritage. ‘Taonga’, a Maori version of the Waitangi Treaty, is not only a material treasure, but also includes intangible cultural heritage, including Maori language, mythology and tradition. The Waitangi Treaty written in Maori and the Waitangi Treaty written in English differed in the concept of ‘Taonga’, which caused conflict between the Maori and New Zealand. Maori have been conducting academic research on Maori culture, ongoing demands for trial, Maori political parties, and to protect their Taonga. She has also been involved in legal research on Maori by launching the Maori Law review. The Waitangi court ruled that both the Waitangi Treaty written in English and the Waitangi Treaty written in Maori were all right. The Maori, therefore, are recognized as including their own ‘Taonga’ beyond the material and intangible heritage. In this article, we first propose an extension of the category of oral literature. Literary literature can be regarded as a cultural heritage in the sense of the traditional culture provided. In addition, the state must make concrete efforts to protect the literature. In order to do this, it is necessary to establish a legal system for the literature. First of all, we must actively interpret Article 9 of the Constitution, and establish a system to actively protect the legitimate literature as a traditional culture. In addition, it is necessary to review the Cultural Properties Protection Act and the ‘Law Concerning the Preservation and Promotion of Intangible Cultural Properties’ to establish a legal system for the literary texts. In addition, it is necessary to study the advanced legal system of overseas literatures and intangible cultural heritage

Editorial introductions

Current Opinion in Psychiatry was launched in 1988. It is one of a successful series of review journals whose unique format is designed to provide a systematic and critical assessment of the literature as presented in the many primary journals. The field of psychiatry is divided into 13 sections that are reviewed once a year. Each section is assigned a Section Editor, a leading authority in the area, who identifies the most important topics at that time. Here we are pleased to introduce the Journal's Section Editors for this issue. SECTION EDITORS James C. HarrisJames C. HarrisDr James C. Harris is the founding Director of the Developmental Neuropsychiatry program at the Johns Hopkins University School of Medicine and the Kennedy Krieger Institute and Professor of Psychiatry and Behavioral Sciences, Pediatrics, Mental Health, and History of Medicine, USA. Dr Harris’ two volume single authored textbook, Developmental Neuropsychiatry, established the agenda for this emerging clinical specialty garnering the “Medical Book of the Year” award from Doody's Health Science Books. He is series editor for Developmental Perspectives in Psychiatry for Oxford University Press US and writes the section on Developmental Neuropsychiatry for the Oxford Textbook of Psychiatry. In 1983 he founded the Autism Clinic at Johns Hopkins University School of Medicine. He received the George Tarjan Award for outstanding leadership and continuous contributions in the field of intellectual disability from the American Academy of Child and Adolescent Psychiatry and is the recipient of the Agnes Purcell McGavin Award for Distinguished Career Achievement from the American Psychiatric Association in recognition of his pioneering work in Developmental Neuropsychiatry. In 2011 he received the Leon Eisenberg Award from Harvard Medical School, USA, for outstanding leadership and stewardship in the field of mental health and disabilities. He is the 2015 recipient of the Frank J. Menolascino Award for Psychiatric Services for Persons with Intellectual Developmental Disorders and the 2017 recipient of the American Academy of Child and Adolescent Psychiatry Catcher in the Rye Award for Life Time Steadfast Advocacy for Children with Psychiatric Disorders. His goal in working with children with neurodevelopmental disabilities has focused on helping each child to reach his or her individual potential believing, as he does, that all children are capable of personal self-expression and growth. Perminder S. SachdevPerminder S. SachdevDr Perminder S. Sachdev is Scientia Professor of Neuropsychiatry at the University of New South Wales, Australia, Co-Director of the Centre for Healthy Brain Ageing (CHeBA), and Clinical Director of the Neuropsychiatric Institute, the Prince of Wales Hospital in Sydney, Australia. He graduated from the All-India Institute of Medical Sciences, New Delhi, India, and completed his MD in Psychiatry from that institution before migrating to New Zealand and then to Australia where he completed his psychiatric training and went on to head the Neuropsychiatric Institute. His doctorate was on the ethnopsychological concepts in Maori culture. His early work in Neuropsychiatry was on drug-induced movement disorders, in particular akathisia, tardive dyskinesia and neuroleptic malignant syndrome. His most recent work has been in cognitive ageing, dementia and pre-dementia syndromes. Dr Sachdev is Past-President of the International Neuropsychiatric Association and was inaugural Chair of the Section of Neuropsychiatry of the Royal Australian and New Zealand College of Psychiatrists. He was the recipient of the Organon Senior Research Award of the RANZCP in 1995, the Novartis Oration of the Australasian Society for Psychiatric Research in 2004, and the inaugural INA-India lecture in 2005. He has published five books and over 350 original papers in peer-reviewed journals. His recent academic book is Secondary Schizophrenia (Cambridge University Press). His foray into popular science writing was celebrated with his recent book The Yipping Tiger and other tales from the neuropsychiatric clinic, which won the 2009 Rotary Health Knowledge Dissemination Award. He was awarded the NSW Biomedical Scientist of the Year 2010. He was made Member of the Order of Australia in 2011. He is the current President of the International College of Geriatric Psychoneuropharmacology.

African Mothers’ Experiences of Raising ‘Afro-Kiwi Kids’ in Aotearoa / New Zealand

This article presents findings from qualitative research data gathered from a group of ten refugee-background and immigrant African mothers living in Auckland, Aotearoa/New Zealand. The research study-From Mama Africa to Papatuanuku: The experiences of a group of African Mothers living in Auckland-focused on the mothers' narratives and their perceptions of their experiences of mothering within the cultural and social contexts of Aotearoa/New Zealand, and how they set about raising their 'Afro-Kiwi kids' (a term used by several of the women to describe their children's dual identity) in their adopted country. Findings are specific to the cohort's experiences and the Auckland community in which they have made new homes for themselves and their families. The role and place of African women migrants in resettlement and research into their mothering is limited, and this research was cognisant of addressing this gap in the literature. The study acknowledged the strong role women have within their families as guardians of culture and language, and an underlying rationale was to increase understanding of the ways mothers contribute to new migrant and refugee-background communities and to uncover some of the challenges they face. Identifying central themes from the narratives was a significant aspect of this research. Identifying and reporting on the themes provided an inherently flexible approach and enabled the researchers to work collaboratively with the women to make sense of and interpret the data. Themes identified included: integration, language, connections with Maori culture, cultural reproduction and mothering practices.

Maori culture today

From: The New Zealand Social Worker – News and Opinions; Vol.3, No.4 – November 1967.

Hongi, hangi, haka, moko: Language and the representation of Maori culture in contemporary mainstream travel guidebooks

Abstract Tourist texts, such as brochures or guidebooks, are among the first sources of encounter between tourists and destination people. Indeed, such texts provide tourists with a ‘cognitive framework’ (Bhattacharya 1997: 372) for interpreting a destination and its cultures, and language in travel writing is paramount for negotiating between different cultures and meanings. Guidebooks should thus be read critically in order to assess the cultural images they construct to promote a specific destination, and the language they use to create them. This article offers a linguistic and discursive analysis of how mainstream travel guidebooks of Aotearoa New Zealand in English (i.e., Lonely Planet, Rough Guide, National Geographic Traveler and the DK Eyewitness Travel Guide) represent Maori culture. Specifically, the sections on the culture of tangata whenua (the people of the land/Maori people) in these guidebooks will be studied to determine which aspects of Maori culture are used to depict the Maori people of Aotearoa New Zealand and how the language of tourism shapes such descriptions. The title of this article refers to the four words in te reo Maori (Maori language) that are most commonly associated with Maori culture in tourist texts. The aim of the article is to determine whether these descriptions offer an exoticized version of Maori culture, or whether they effectively engage with its actuality and complexity. Following a transdisciplinary approach that bridges sociolinguistics and tourism studies, the article seeks to present a case study that demonstrates how fruitfully linguistic analysis can be used in the discussion of the production and dissemination of the tourist image of Maori people in Aotearoa New Zealand from an Indigenous tourism studies perspective.

Understanding Maori ‘lived’ culture to determine cultural connectedness and wellbeing

Maori tribal authorities have sought to measure the wellbeing of their people as a baseline for determining the extent to which their economic, social, and cultural goals are being achieved. In recent years, data from government-administered social surveys and/or censuses have become a significant source of information. Using the tribal authority of Te Runanga o Ngai Tahu (TRONT) as a case study, this paper explores and compares data concerning Ngai Tahu wellbeing contained in two recently completed TRONT reports: the Ngai Tahu State of the Nation 2015 report (a quantitative study derived from government-administered survey data); and, the preliminary findings from the Ngai Tahu Whenua Project (a qualitative study undertaken by TRONT). Both studies present similar results regarding levels of tribal economic wellbeing, however, they show different results in regards to levels of cultural wellbeing. The qualitative study reveals reasonably high levels of cultural engagement among participants. Conversely, the quantitative study demonstrates reasonably low levels of cultural engagement. The difference is explained in each study’s approach to understanding culture. The quantitative study viewed culture as engagement in ‘static’ cultural practices, whereas the qualitative study viewed Maori culture as a ‘lived’ set of deep networks and connections between individuals, their whanau (extended family), and places of symbolic cultural importance (particularly land and water). It is argued that measuring ‘lived’ culture would provide a better means of ascertaining cultural wellbeing. It is suggested that a useful means of measuring Maori lived culture would be to determine the quality and depth of relational networks.

Kiwi Crime Writing: A Rich Tradition from a Distant Sea

16 WLT JANUARY / FEBRUARY 2016 photo : stephen murphy N ew Zealand is, relatively speaking, a tiny country with a population half the size of New York City and in a location so remote, a commercial flight from Los Angeles takes over fifteen hours to get there. The closest big city, Sydney, is three hours across the almost landless Tasman Sea. Legendary for the beauty of its landscape and the fierce Maori culture that has occupied the islands since the late thirteenth century, Aotearoa, as the Maoris called the north island, had its first European contact in 1642, and its coastline wasn’t mapped extensively crime & mystery Kiwi Crime Writing A Rich Tradition from a Distant Sea by J. Madison Davis WORLDLITERATURETODAY.ORG 17 until Captain Cook arrived in 1769. After that, immigrants began appropriating the land, and today the ethnic population is about three-quarters European. The travel book cliché is that New Zealand is culturally the “most British” of the former British colonies, and we can see that in the influence of Kiwi writers on that most British of literary genres, the mystery, from the very beginnings of the genre. One of the earliest best-selling mysteries in the world was written by Fergus Hume, who is claimed by New Zealand even though he was born in 1859 in the Worcestershire City and County Pauper Lunatic Asylum in England, where his father worked, and only lived in New Zealand from age three to age twenty-five. In 1861, during the Otago gold rush on the south island of New Zealand , his father became superintendent of the Dunedin lunatic asylum. Educated in what is now the Otago Boys’ High School in this remote outpost of the empire, and likely isolated even more by living on the grounds of an asylum, young Fergus must have dreamed of bigger things. Even though Dunedin’s population multiplied fivefold in the 1860s and became New Zealand’s largest city from 1865 to roughly 1900, it was under twenty-five thousand people even then. Hume matriculated to the University of Otago, studied law, and was admitted to the bar in 1883, but the prospect of a steady career as a lawyer was not enough. He wrote poetry and anonymous reviews that were published in the local press and became involved in local theater. He developed a reputation as a dandy, but being a big fish in a small pond was still not enough. He moved on to Melbourne, Australia, which had a more lively theater culture, but the theater community of Melbourne was basically a closed shop. Hume could not get any of his plays read, let alone produced . Determined to break into writing, he thought perhaps a novel would work for him. He researched what was selling and discovered that the novels of Émile Gaboriau were popular. Edgar Allan Poe is credited with first making the mystery a popular genre, and Poe’s influence on the French was very powerful. Gaboriau ’s L’Affaire Lerouge (1866) began a series of pioneering French mysteries drawing from the memoirs of Eugène François Vidocq (as Poe had) and further popularized and developed the crime novel. Gaboriau died in 1873, but the translations inspired Hume to write The Mystery of a Hansom Cab, which, like his plays, no publisher would touch. They had no faith in a book by a colonial, he was told. The complicated story of its publication was recently researched and recounted in Blockbuster! by Lucy Sussex. When Hume had it privately printed in 1886, the book flew off the shelves. British publishers now came hat in hand, but Hume didn’t believe it would be as successful in Britain and America, so he sold his book rights for fifty pounds. The New York Times reported in Hume’s obituary that the book sold half a million copies. He made money on the dramatic version, however, and moved to England, where he wrote mysteries until his death in 1932. Hansom Cab, it is worth noting, preceded the first appearance of Sherlock Holmes by a year, and thus this backwater colonial deserves major credit as one of the most influential creators of the mystery...