For the past two decades there has been an ever expanding interest in the implications of spirituality and, or, religion within the professional practice of social work (Anderson and Angell, 1999; Bishop, Avila-Juarbe, & Thumme, 2003; Cornett, 1992; Northcut, 1999; Northcut, 2000; Praglin, 2004 ; Sheridan, Wilmer and Atcheson,1994). Increasingly, scholars and social workers alike have been considering the appropriateness of inclusion and the practical implications involved. This interest has developed to include attention to spirituality within varying ethical codes and definitions of social work. This is evident in international social work organisations such as the IFSW (International Federation of Social Workers) and IASSW (International Association of Schools of Social Work). Both have begun to include religious and, or, spiritual concerns into professional practice principles. In Aotearoa New Zealand the Aotearoa New Zealand Association of Social Workers (ANZASW) is a member of these international bodies; thus the profession is bound to the above principles. Additionally, the Aotearoa New Zealand Social Workers Registration Board (SWRB) code of practice reflects the standards and ethical codes of the ANZASW. Moreover, spirituality and, or, religion is an important aspect for different client groups within the Aotearoa social services context. This is particularly so within bicultural frameworks. Despite this, little attention has been given to exploring how social workers and social service agencies in Aotearoa New Zealand integrate this aspect in their work with clients to meet the varying ethical requirements. Additionally, little investigation has been undertaken to explore the implications religion and, or, spirituality might have within the Aotearoa New Zealand Social Services context. To date a number of conversations have occurred with regard to spirituality and religious concerns for Tangata Whenua, and to a lesser degree Tagata Pasifika. This study seeks to address the paucity of information by undertaking a mixed methods investigation of the role religion and spirituality has within Aotearoa New Zealand social work.

Various writers, for example Rudolf Bahro and Arne Naess, have for a long time associated Green politics with an impulse toward deepening democracy. Robert Goodin has further suggested that decentralisation of political authority is an inherent characteristic of Green politics. More recently in New Zealand, speculation has been raised by Stephen Rainbow as to the consequences of the direct democratic impulse for existing representative institutions. This research addresses that question. Examination of the early phase of Green political parties in New Zealand has found that the Values Party advocated institutional restructuring oriented toward decentralisation of political authority in order to enable a degree of local autonomy, and particpatory democracy. As time has gone on the Values Party disappeared and with it went the decentralist impulse, this aspect of Green politics being conspicuously absent in the policy of Green Party Aotearoa/New Zealand, the successor to the Values Party. Since this feature was regarded as synonymous with Green politics, a certain re-definition of Green politics as practised by Green political parties is evident. This point does not exhaust the contribution Green politics makes to democracy however, and the methodology used in this research, critical discourse analysis (CDA), allows an insight into what Douglas Torgerson regards as the benefits in resisting the antipolitical tendency of modernity, of politics for its own sake. This focusses attention on stimulating public debate on fundamental issues, in terms of an ideology sufficiently at variance with that prevalent such that it threatens to disrupt the hegemonic dominance of the latter, thereby contributing to what Ralf Dahrendorf describes as a robust democracy. In this regard Green ideology has much to contribute, but this aspect is threatened by the ambition within the Green Party in New Zealand toward involvement in coalition government. The final conclusion is that the Green Party in New Zealand has followed the trend of those overseas and since 1990 has moved ever closer to a commitment to the institutions of centralised, representative, liberal democracy and this, if taken too far, threatens their ideological integrity.

This project has sought to answer the question 'How is landscape made?’ by examining the landscape of the Otago Peninsula on the east coast of the South Island of Aotearoa/New Zealand. By taking a social constructionist approach, an in depth case study has been completed using ethnographic methods combined with discourse analysis. The theoretical framework adopted led to the research question being refined and divided into two parts. The first seeks to determine the discourses that construct the landscape of the Otago Peninsula. Those identified include discourses of Mana Whenua, agriculture, environmentalism, gardening, heritage, neo-liberalism and the picturesque. These discourses interact and resist one another through networks of power. Thus the second part of the research question seeks to understand these networks and the distributions of power through them. The agricultural discourse is the most powerful, albeit under strong challenge from the environmental discourse and from the impacts of neo-liberalism. Mana Whenua discourses have gained significant power in recent decades, but their influence is tenuous. The picturesque discourse has significant power and has been utilised as a key tool in District planning in the area. Thus, the landscape is seen to be made by the dynamic interactions of discourses. This has two consequences, the first, an emphasising of the dynamism of the landscape - it is a process which is under constant flux as a consequence of both the human interactions with and within it, and the biophysical processes which continue outside of human ken. The second consequence is to stress that the landscape is not a unitary object and that this needs to be recognised in the formulation of policy and landscape management.

The United Nations as well as the International Federation of Library Associations and Institutions highlight the value and the need for appropriate knowledge organization of Indigenous knowledge in memory institutions. This paper seeks to contribute to research in the field of Indigenous librarianship. The purpose of the study is to investigate the need for Indigenous knowledge organization and information retrieval with the help of the following research questions: In what way are Indigenous knowledge systems affected by Western knowledge organization and classification structures? What tools and processes are required in order to implement Indigenous librarianship? Data collection includes semi-structured interviews in addition to literature and audiovisual review. The theoretical framework combines the themes of language revitalization, collaboration and relationality with discussions of indigenization and decolonization. The two cases studied are Indigenous librarianship in Aotearoa-New Zealand and Sweden. The results show that while the Western classification systems have shortcomings related to categorizing of Indigenous knowledge the thesaurus is a tool to work around this problem. The conclusion is that language-revitalization together with national and international collaboration is necessary to assure a deep understanding of Indigenous worldviews and knowledge organization.