This thesis draws together three strands for analysis: the social, political and historical narrative of race-relations, which has framed Måori subjectivity in the 20th and early 21st century. The themes identified are namely, the politics of representation of Måori subjectivity from extinction, to assimilation and then to biculturalism in film in eight New Zealand films: Rewi’s Last Stand (1925/40), Broken Barrier (1952), To Love a Maori (1972), Utu (1983), Ngati (1987), Mauri (1988), Once Were Warriors (1994) and Whale Rider (2002). While this claim has its roots in some of the earlier New Zealand films, the primary area of analysis will be upon the fundamental shift from 1985 onwards on the representation and interpretation of Måori subjectivity. It is argued that this fundamental shift is influenced by two significant developments in the New Zealand context: namely the Treaty of Waitangi settlement process and the State’s adoption of the socio-political ideology of biculturalism in which to theorise race-relations.

'Equal Opportunities' (EO) in this research is taken as an umbrella term to encompass all forms of training in fair treatment issues including Community and Race Relations. The literature reveals that training police officers in EO issues falls short of what is needed and yet little research has been done into how trainers and learners engage with the content of EO training. A measure of the importance attached to this area of research lies in the fact that in April 1999 this project attracted Home Office Police Research Award Scheme funding. Police training in EO was examined from the point of view of the trainers who engage in it by exploring their experience. The consistent theme and the core question "what does good EO training look like?" had the object of constructing a model of good EO training where "good" has been defined out of the trainers' own expenence. Thirty interviews were conducted using well established phenomenographic principles to explore the experience of those engaged in the design or delivery of EO training for police officers. For the subsequent qualitative analysis of the data an approach similar to grounded theory was used. The results demonstrate that good EO training has four elements expressed in terms of its objects, the act of engaging in EO training, the process, and issues surrounding the skills and attributes required of trainers engaging in its delivery. Each of the elements had a number of component themes that were also used in the construction of the model. A key finding, consistent with other studies, was that learners and trainers alike may selectively emphasise or focus on a particular part of the model, and, in doing so, will inhibit the effectiveness of both the learning and the training.

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Much academic work concerned with social and cultural processes in Australia takes as its field of inquiry how the lives of Aboriginal Australians have been changed and impacted on by colonisation. Rarely has scholarship attempted to uncover some of the ways Aboriginality and Aboriginal people have become integral in the shaping of the lives of non-Aboriginal Australians. Ths thesis takes to heart the challenge of subjecting oneself and one's own social and cultural position to the rigours of sociological scrutiny and sets out to examine how crucial Aboriginality and Aboriginal people have been in shaping the lives, identities and economies of non-Aboriginal Australians. Drawing on the work of Homi Bhabha the thesis argues that ambivalence, whch underlies much of colonial discourse, can have a tremendously disruptive and unsettling effect on the authority, identities and everyday social lives of non-Aboriginal people. The thesis explores something of the diversity of this ambivalence by focusing attention on five groups of people (One Nation Supporters, retired tourists, 'alternative lifestylers', governmental workers and early colonists); two historical moments(early colonial times and the late 1990s); and two regions (the south-west and Kimberley of Western Australia). The thesis argues that one of the effects of ths ambivalence is that the social worlds of non- Aboriginal Australians are often subjected to challenge and change. In early colonial times many 'settlers' were tom between the will to colonise and economic and cultural reliance on the efforts and knowledge of Aboriginal people. More recently, One Nation supporters attempt to distance themselves from Aboriginal people by constituting them as the barbaric and parasitical other. At the same time, Hansonites indirectly position Aboriginality as central to their own identity and political future. Another group, retired tourists, regularly perpetuate old colonial tropes and publicly express their disdain of Aboriginal people. At the same time, these people yearn for and engage in social practices otherwise associated with Aborigrnal culture. Behind both groups' public attacks on Aborigines as cannibals and the 'Aboriginal Industry' as spongers lies a deep political and cultural reliance on Aboriginality. Romantics and others who aspire to consume and mimic Aboriginal culture are likewise regularly ambivalent and contradictory in their treatment of Aborigmality. It is arguable that many are selfinterested and seek to plunder Aboriginal cultural. However, the very romance that prompts their mimicry can and does act to unsettle the certainty of non-Aboriginal dominance. This prompts people to re-examine their identities and social practices. Ambivalence and complexity is also central to the lives of those involved in the business of Aboriginal governance. On the one hand, these people are clearly implicated in the government and regulation of Aboriginal people. On the other hand, liberal discourse on fairness and equality of opportunity force governmental workers to increase their contact and reliance on Aboriginal people. This often has the effect of provoking changes in non-Aboriginal people's personal and working lives. The thesis concludes that the engagement of colonial discourse with Aboriginalities inevitably leads to an ambivalence that disables the monolithic dominance of non-Aboriginal Australians. In a range of ways this ambivalence can and does produce conditions whch undermine and transform the cultural lives and identities of non-Aborignal Australians.

Thesis (Ph. D.)--George Mason University, 2007. / Title from PDF t.p. (viewed Jan. 22, 2008). Thesis director: Wallace Warfield. Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Conflict Analysis and Resolution. Vita: p. 222. Includes bibliographical references (p. 215-221). Also available in print.

Thesis (M.A.)--Baylor University, 2007. / Includes bibliographical references (p. 28-30).