The eight short stories in Shorty examine themes including racism, oppression, conflict, social perception, miscommunication, struggles over meaning, truth and ethnic identity. New Zealand is a country reinventing itself from its colonial past (Wyn 2004 p. 277); identity-making in this country is a ‘dynamic process’ (Liu et al. 2005 p.11) which generates new cultural forms and practices. The concept of culture and subculture links the aforementioned themes in Shorty.

The eight short stories in Shorty examine themes including racism, oppression, conflict, social perception, miscommunication, struggles over meaning, truth and ethnic identity. New Zealand is a country reinventing itself from its colonial past (Wyn 2004 p. 277); identity-making in this country is a ‘dynamic process’ (Liu et al. 2005 p.11) which generates new cultural forms and practices. The concept of culture and subculture links the aforementioned themes in Shorty.

Thesis (Ph.D.)--University of Canterbury, 2006. / Typescript (photocopy). Includes bibliographical references (leaves 311-330). Also available via the World Wide Web.

This study of the governance of theological education examines significant policy and management decisions within Presbyterian ministry training in New Zealand between 1961 and 1997 in the light of Edward Farley�s integrated goal for theological education, theologia. Edward Farley�s argument that theologia, integration of theology (scientia) and theology (habitus), was fragmented from the first use of modern research university education as professional education for ordained ministry in the 1880s, provides a theoretical framework for analysing the influence of governance on theologia, through its effect on institutional organisation, structure and curricula. International unease about theological education is reflected in New Zealand Presbyterian ministry formation, though little sustained critical analysis is yet published in New Zealand. The period under study begins in 1961 when the Special Committee on Theological Training called for a Chair in Pastoral Theology to 1997 when the Presbyterian Church of Aotearoa New Zealand opened its Centre for Advanced Ministry Studies, later renamed the School of Ministry. Criteria signifying recovery and/or fragmentation of theologia drawn from Farley�s arguments are searched for in the beginning of University theology at Berlin and the beginning of ministry formation in Dunedin, New Zealand. The intervening time till 1960 is similarly analysed. Governance decisions about Pastoral Theology in the first case study and governance decisions about University, church and theology in the second, are then assessed. Constant rearranging of pastoral theology programmes symptomises increasing fragmentation of theologia as does the creation of a Pastoral Chair. Pastoral theology is left with the integrative responsibility, rendering other disciplines more scientific as feared by some Theological Hall teachers. Outside the University from 1876-1946, New Zealand Presbyterian ministry formation was still influenced by University expectations from Scotland and Berlin. After 1946, teaching within the University of Otago Faculty of Theology, Presbyterian teachers enjoyed considerable opportunities for integrated teaching. Fragmentation of theologia was therefore delayed and to some extent retarded. Increased University influence from 1992 meant these opportunities were lost. Finally, around the 1996 withdrawal of direct University engagement with Presbyterian ministry formation, formational goals were set for the Church�s new Centre of Advanced Ministry Studies. These aimed to integrate theology (scientia) and theology (habitus) retrospectively for ordinands after foundational theological education elsewhere. Earlier 1990s governance decisions affected achievement of these goals. This work argues that between 1961 and 1997 most governance decisions in New Zealand Presbyterian ministry formation exacerbated existing structural fragmentation of theologia. Differing arrangements to alleviate this were attempted, and integration of (scientia) and (habitus) occurred for some students and at different periods. Structurally, however, the University-approved four-fold programme continued, making pastoral theology�s role remained ambiguous and theologia�s fragmentation inevitable. While the New Zealand Presbyterian Church set its own ministry formation goals from 1961-1997, finance, prestige and educational philosophy prevented development of its own programme. Time and money were put into supporting University theology instead, and the University used to produce an educated ministry. It is now inevitable that the Church has to integrate theology (scientia) and theology (habitus) retrospectively for its students after theological education elsewhere.

Maori and Pacific Island youth are the 'it kids' of Aotearoa New Zealand television today, as the exceptional success of the television series bro'Town attests. Corporate sponsors clamour to associate their brands with the hit programme, from international heavyweights including Coke and Vodafone to local players such as G-Force. Likewise, celebrities from at home and abroad proclaim their support for bro'Town in guest appearances on the show. But, what is at stake when the visibility of Polynesian youth in the media is so inextricably intertwined with the commercial imperatives of major corporations and pop-culture celebrities? This paper attends to an absence of critical response regarding the role of commercial influences in the representation of Polynesian youth identity in bro'Town. In striving to be popular, contemporary television in Aotearoa New Zealand often addresses the preconceptions of its target audience. The commodification of Polynesian youth identity in bro'Town, therefore, may be interpreted as a marketing strategy to tap into a popular ideological shift towards multiculturalism in Aotearoa New Zealand without disrupting the dominant ideology of white, middle-class masculinity from which capitalism derives. Although bro'Town offers specific challenges to popular stereotypes of Polynesian youth culture, the discursive construction of Maori and Pacific youth identities in the show is still circumscribed by a consumerist ethos that demands adherence to Western capitalist culture in Aotearoa New Zealand. Bro'Town operates in complicity with pre-existing binaries between masculinity/femininity and heterosexual/homosexual and thus implicitly reinscribes the status quo for youth in Aotearoa New Zealand today. Moreover, bro'Town's multicultural ethic is largely contrary because the series fails to contest popular stereotypes about other ethnic minorities. In Brand New Zealanders, it is argued that the corporate co-option of Polynesian youth culture in bro'Town ultimately does less to pry open new discursive spaces for the development of youth identity than to operate as a vehicle for the deliberate shrinking of consumer choice.

This study of the governance of theological education examines significant policy and management decisions within Presbyterian ministry training in New Zealand between 1961 and 1997 in the light of Edward Farley�s integrated goal for theological education, theologia. Edward Farley�s argument that theologia, integration of theology (scientia) and theology (habitus), was fragmented from the first use of modern research university education as professional education for ordained ministry in the 1880s, provides a theoretical framework for analysing the influence of governance on theologia, through its effect on institutional organisation, structure and curricula. International unease about theological education is reflected in New Zealand Presbyterian ministry formation, though little sustained critical analysis is yet published in New Zealand. The period under study begins in 1961 when the Special Committee on Theological Training called for a Chair in Pastoral Theology to 1997 when the Presbyterian Church of Aotearoa New Zealand opened its Centre for Advanced Ministry Studies, later renamed the School of Ministry. Criteria signifying recovery and/or fragmentation of theologia drawn from Farley�s arguments are searched for in the beginning of University theology at Berlin and the beginning of ministry formation in Dunedin, New Zealand. The intervening time till 1960 is similarly analysed. Governance decisions about Pastoral Theology in the first case study and governance decisions about University, church and theology in the second, are then assessed. Constant rearranging of pastoral theology programmes symptomises increasing fragmentation of theologia as does the creation of a Pastoral Chair. Pastoral theology is left with the integrative responsibility, rendering other disciplines more scientific as feared by some Theological Hall teachers. Outside the University from 1876-1946, New Zealand Presbyterian ministry formation was still influenced by University expectations from Scotland and Berlin. After 1946, teaching within the University of Otago Faculty of Theology, Presbyterian teachers enjoyed considerable opportunities for integrated teaching. Fragmentation of theologia was therefore delayed and to some extent retarded. Increased University influence from 1992 meant these opportunities were lost. Finally, around the 1996 withdrawal of direct University engagement with Presbyterian ministry formation, formational goals were set for the Church�s new Centre of Advanced Ministry Studies. These aimed to integrate theology (scientia) and theology (habitus) retrospectively for ordinands after foundational theological education elsewhere. Earlier 1990s governance decisions affected achievement of these goals. This work argues that between 1961 and 1997 most governance decisions in New Zealand Presbyterian ministry formation exacerbated existing structural fragmentation of theologia. Differing arrangements to alleviate this were attempted, and integration of (scientia) and (habitus) occurred for some students and at different periods. Structurally, however, the University-approved four-fold programme continued, making pastoral theology�s role remained ambiguous and theologia�s fragmentation inevitable. While the New Zealand Presbyterian Church set its own ministry formation goals from 1961-1997, finance, prestige and educational philosophy prevented development of its own programme. Time and money were put into supporting University theology instead, and the University used to produce an educated ministry. It is now inevitable that the Church has to integrate theology (scientia) and theology (habitus) retrospectively for its students after theological education elsewhere.

This thesis presents the construction of social work supervision from the perspectives of social work practitioners and supervisors. In particular, the research explored how social work supervision was constructed, the influence of the Aotearoa New Zealand context upon its construction, and where and how social work supervision can most effectively be improved. In order to provide a background for informed analysis and discussion of the research findings, key themes within the international and Aoteaoroa New Zealand supervision literature were discussed. The thesis was a mixed methods study that was informed by a constructionist conceptual framework with regard to the framing and exploration of the research questions. The methodological approach used was derived from pragmatism and involved a combination of survey research with qualitative individual interviews, with the survey being used to recruit and purposefully select participants for the individual interviews. The key findings from the study were: a) social work supervision was predominantly constructed from a professional standpoint, with the social, organisational and interpersonal context influencing how supervision was produced in any setting at anytime; b) the Aotearoa New Zealand context influenced supervision through the discourses of biculturalism and indigenous development, with multiculturalism being a secondary influence; and c) that improvements were needed in the professional and organisational systems that support supervision as well as in the practice and provision of it. The implications and recommendations arising from these findings focus on social work supervision theory and practice, cultural competence and the further development of professional supervision. From these implications it is suggested that the future research and development agenda for social work supervision both internationally and within Aotearoa New Zealand concerns theory-building, responding to the dynamics of culture and difference within supervision and the professionalisation of supervision. The recommendations related to the professionalisation of supervision concern: formal education and training; the role of supervision within organisations and contribution to organisational development; and the need for a stronger evidence-base regarding supervision’s contribution to client practice and social worker well-being and development.

This thesis presents the construction of social work supervision from the perspectives of social work practitioners and supervisors. In particular, the research explored how social work supervision was constructed, the influence of the Aotearoa New Zealand context upon its construction, and where and how social work supervision can most effectively be improved. In order to provide a background for informed analysis and discussion of the research findings, key themes within the international and Aoteaoroa New Zealand supervision literature were discussed. The thesis was a mixed methods study that was informed by a constructionist conceptual framework with regard to the framing and exploration of the research questions. The methodological approach used was derived from pragmatism and involved a combination of survey research with qualitative individual interviews, with the survey being used to recruit and purposefully select participants for the individual interviews. The key findings from the study were: a) social work supervision was predominantly constructed from a professional standpoint, with the social, organisational and interpersonal context influencing how supervision was produced in any setting at anytime; b) the Aotearoa New Zealand context influenced supervision through the discourses of biculturalism and indigenous development, with multiculturalism being a secondary influence; and c) that improvements were needed in the professional and organisational systems that support supervision as well as in the practice and provision of it. The implications and recommendations arising from these findings focus on social work supervision theory and practice, cultural competence and the further development of professional supervision. From these implications it is suggested that the future research and development agenda for social work supervision both internationally and within Aotearoa New Zealand concerns theory-building, responding to the dynamics of culture and difference within supervision and the professionalisation of supervision. The recommendations related to the professionalisation of supervision concern: formal education and training; the role of supervision within organisations and contribution to organisational development; and the need for a stronger evidence-base regarding supervision’s contribution to client practice and social worker well-being and development.

This thesis presents the construction of social work supervision from the perspectives of social work practitioners and supervisors. In particular, the research explored how social work supervision was constructed, the influence of the Aotearoa New Zealand context upon its construction, and where and how social work supervision can most effectively be improved. In order to provide a background for informed analysis and discussion of the research findings, key themes within the international and Aoteaoroa New Zealand supervision literature were discussed. The thesis was a mixed methods study that was informed by a constructionist conceptual framework with regard to the framing and exploration of the research questions. The methodological approach used was derived from pragmatism and involved a combination of survey research with qualitative individual interviews, with the survey being used to recruit and purposefully select participants for the individual interviews. The key findings from the study were: a) social work supervision was predominantly constructed from a professional standpoint, with the social, organisational and interpersonal context influencing how supervision was produced in any setting at anytime; b) the Aotearoa New Zealand context influenced supervision through the discourses of biculturalism and indigenous development, with multiculturalism being a secondary influence; and c) that improvements were needed in the professional and organisational systems that support supervision as well as in the practice and provision of it. The implications and recommendations arising from these findings focus on social work supervision theory and practice, cultural competence and the further development of professional supervision. From these implications it is suggested that the future research and development agenda for social work supervision both internationally and within Aotearoa New Zealand concerns theory-building, responding to the dynamics of culture and difference within supervision and the professionalisation of supervision. The recommendations related to the professionalisation of supervision concern: formal education and training; the role of supervision within organisations and contribution to organisational development; and the need for a stronger evidence-base regarding supervision’s contribution to client practice and social worker well-being and development.

This thesis examines the ways in which public sector organisations communicate with people from lower socio-economic communities. The study is guided by the research question: Do the existing communication strategies of public sector organisations serve the needs of low decile communities in New Zealand? The study looks at the communication strategies used by three public sector organisations - Ministry of Social Development, Inland Revenue and Hamilton City Council - to interact with residents of a low-decile neighbourhood in Hamilton. Positioned within the critical theoretical paradigm (e.g., Deetz, 2005; Mumby, 2000) which looks at issues of power, domination and asymmetry in terms of communication practices, the research shows how social policy is socially constructed in order to serve the political aims of the public sector but is not necessarily constructed in terms of the target publics of that organisation. The study uses a three dimensional discourse analysis - text, context, and social practices (Fairclough, 1992) - to analyse the formal communication and information dissemination structures, processes, and texts of these organisations and to examine the ways in which some of the intended target publics of these organisations make sense of them and respond to them. The study includes an analysis of public documents put out by the organisations as well as interviews with youth workers, social workers, and representatives of the specific neighbourhood community. Juxtaposing the textual analysis with the analysis of the interviews facilitates an evaluation of whether the communication strategies of the organisations relate to the context of the socio-cultural practices of lowdecile neighbourhoods.