This thesis is a case study that examines the educative activities of two Church Missionary Society (CMS) women, Marianne Coldham Williams and her sister-in-law Jane Nelson Williams, during the period 1823-1835. This study examines the role and status of these two missionary women in the early CMS mission station at Paihia in northern New Zealand. Marianne and Jane Williams were missionary educators whose primary task was to establish schools for local Maori pupils and resident missionary pupils. These first mission schools were established according to a perceived hierarchy of "need." Consequently, the first schools, established in 1823 were for Nga Puhi women and girls followed by a school for the missionary daughters in 1826. A school for Nga Puhi men and boys was not established until 1827 and a school for the missionary sons was delayed until 1828. Through the re-formation of Maori women as Christian women, Maori society was to replicate the "pleasantries" of (Pakeha) "Christian society." The schoolroom, not the pulpit became the central site to instigate changes in Maori society and the CMS initially charged Marianne and Jane Williams with the responsibility for this task. One of the strategies developed by Marianne and Jane Williams to survive in a frontier society was to form a network based on their sister-hood. Through the exchanging of letters between the two women in New Zealand and their "sisters" in England, a reciprocal friendship was created that provided Marianne and Jane with the support they sought. These letters and diaries provide valuable autobiographical accounts of the daily lives and missionary activities of Marianne and Jane. This study, therefore, presents a challenge to prevailing historical narratives that position men at the centre of missionary activities. Missionary policy documents and manuscript material written by early nineteenth century missionary women and men reveal that in New Zealand women played a critical role in the "Christianising" and "civilising" policies and practices. In placing women at the centre of historical inquiry and as historical agents, this study re-presents the historical narrative in a different voice.

This thesis examines modern iwi governance systems and their effect on whakapapa as an organisational framework in Māori societies. The main question addressed was; can whakapapa survive as an organisational process, or will it be stifled, as Māori societies struggle to establish a strong identity in contemporary New Zealand. As an organisational framework for Māori societies, whakapapa works through a series of principles that function through relationships between people, and between people and other elements that make up the world. Contemporary Māori groups continue to claim that they are whakapapa-based societies. This thesis examines that claim by investigating to what extent of "being Māori" today is about adherence to those principles and to whakapapa-based processes and relationships, and how much is it about being shaped by non-Māori constructs that have been formed by state-intervention and legislated changes to Māori social organisation. If being Maori today has as much or more to do with the latter, what place does whakapapa have in contemporary Māori society, and to what level and to what extent can the principles of whakapapa be upheld as the basis for contemporary Māori societies. A series of stories and case studies were used to answer the questions posed in the thesis. The case studies demonstrated the ways in which whakapapa worked in everyday situations, and how the people who take part in whakapapa-based relationships understood them to work. They also demonstrated how state intervention through legislation has challenged the way Māori groups structure themselves when new circumstances have required compromise and change. The institutionalised evolution of Māori societies is examined in more detail using one example of a modern tribal structure, Te Rūnanga o Ngāi Tahu. The Ngāi Tahu example typifies the implications for Māori if they choose to move from a whakapapa-based organisational model of governance to a centralised legalbureaucratic model of governance. The adoption of the new centralised governance structures, such as Te Rūnanga o Ngāi Tahu, will mean that Māori hapū and iwi societies are in danger of disappearing to be replaced by a generic group,shaped by legislation and integrated into the wider nation-state of New Zealand. Whakapapa can only remain at the core of Māori societies, if Māori allow it to, but when Māori adopt centralised "generic" system of governance, hapū and iwi societies, become censored versions of their former selves. / Items in ResearchSpace are protected by copyright, with all rights reserved, unless otherwise indicated.

This study investigates the nature of the relationship that the state in New Zealand, the Crown, has established with Māori as a tribally-based people. Despite the efforts of recent New Zealand Governments to address the history of Crown injustice to Māori, the relationship of the Crown with Iwi Māori continues to be fraught with contradictions and tension. It is the argument of the thesis that the tension exists because the Crown has imposed a social, political, and economic order that is inherently contradictory to the social, political, and economic order of the Māori tribal world. Overriding an order where relationships are negotiated and alliances built between autonomous groups, the Crown constituted itself as a government with single, undivided sovereignty, used its unilateral power to introduce policy and legislation that facilitated the dispossession of whānau and hapū of their resources and their authority in the land, and enshrined its own authority and capitalist social relations instead. The thesis is built round a critical reading of five Waitangi Tribunal reports, namely the Muriwhenua Fishing Report, Mangonui Sewerage Report, The Te Roroa Report, Muriwhenua Land Report, and Te Whanau o Waipareira Report.

This thesis has two foci: how Cambodians with a refugee background manage their new life in Aotearoa/New Zealand, and how an identity as a Khmer Kiwi transnational community has developed. Analytic concepts— such as forced migration, cultural bereavement, adaptation, integration, diaspora, transnationalism, identification, and community of practice— are used to trace the trajectory of the contemporary way of life of Cambodians, their community development, and their cultural identity. The data gathered from mixedmethod research reveal the various opinions, strategies, coping mechanisms, and paths that Cambodian participants have adopted in order to adapt to life in New Zealand and still maintain their Khmer heritage. The majority of participants were proud of their personal achievements, and now have found normalcy in their new life. Individual struggles to engage and integrate with multicultural New Zealand society have required negotiation and protection of group interests, and inevitably some of these have resulted in conflicts and fragmentation within the Khmer community. Religious practice, organisation, and leadership became the main driving forces for asserting Khmer community identity. Collective memory was harnessed to deal with shared cultural bereavement, and the quest for belonging lent momentum to the community’s development and management of its identity. Khmer Theravada Buddhism has emerged as a means by which the majority of Cambodians can achieve their spiritual wellbeing, and has become a platform for various community identity developments within the New Zealand social and legal contexts. Gender roles and structures are a significant part of community development and of my analysis. This development of Khmer identity in New Zealand is a new strand of Khmer identity: Khmer heritage, transnational experience, and ‘Kiwi-ism’. Such transformation of identity reflects geo-political influences on integration in the form of belonging to and identifying with two or more groups. For example, the majority of participants proudly identified themselves as Khmer Kiwis. Their transnational lives have been enriched by their country of origin (Cambodia) and their country of residence (Aotearoa/New Zealand). Key words: Cambodian refugees, forced migration, adaptation, integration, transnationalism, Buddhism, Khmer identity, community development, and community of practice.

Abstract/ Whakarāpoto Take The specific aim of this study is to identify critical features of wānanga or the traditional Māori learning institution and how these might inform Māori education today in a University setting. It also examines the responsiveness of the tertiary institution in creating an indigenous infrastructure aimed at Māori educational participation. A number of ‘critical events’ relating to Māori educational development interventions in the 1980’s will be considered with the expectation that they will serve to inform the development of better educational outcomes for access, participation, recruitment, retention and the advancement of Māori in the conventional University setting. For the purpose of this study contemporary Māori academic sites, which include state funded wānanga, as well as other indigenous academic sites will be discussed, including the First Nations House of Learning at the University of British Columbia1. There is thus an international perspective in this study. Whare wānanga were a key institution in traditional Māori society and represented in all regions of Aotearoa/ New Zealand. The ability to travel and share each other’s knowledge attested or benchmarked by others was a key part of the maintenance of the tribal lore. Tōhunga were central to the entire process of controlling the knowledge and selecting to whom it was to be imparted. This raises a question of what a contemporary wānanga, as an intervention and an academic entity would look like at the University of Auckland and would it withstand international scrutiny? As a kaupapa Māori educational intervention, it is a theoretical test in the configurations of conscientization, resistance and transformative praxis. The inclusive approach in using existing material and people resources to maximize the impact of the intervention is to be discussed in this thesis. Specific case studies provide a means for checking the evidence for the processes and the predicted outcomes for kaupapa Māori theory. The recalling of events is central to both case studies. An event such as the rugby match that took place between both countries in 1927, discussed later in this thesis, combined with similar initiatives embarked upon by indigenous leaders from both tertiary communities to create a physical presence for First Nations and Māori, are identities at the core of the case studies. Cultural connection, and a style of operation that is inclusive, enact in part the values raised by Madeleine McIvor: respect, reciprocity, relevance and responsibility. The factors all converge to build this thesis into a series of conversations. The collaboration undertaken over long distances and periods of time has motivated the creation of this record of the stories of both institutions, that can be added to by others in the future. The markers of success for the University of Auckland include the arresting of the decline of Māori student enrolments alongside the growth of Māori participating in post-graduate study and research, therefore providing opportunity to contribute to the bank of knowledge in New Zealand society. While the regeneration of the language in New Zealand has been the driving force behind the wānanga development at the University of Auckland building further on the foundations of kohanga reo, kura kaupapa Māori, whare kura and wānanga, the development of Māori as with First Nations initiatives has been in the area of education. Tertiary institutions offer a context in which kaupapa Māori theory brings together common threads of communication for people. Whether this is through elements of struggle within societies or just survival, the main thing is that people need each other to develop and progress.

This study examines children’s development and incorporation of literacy expertise across multiple sites and the transitions to school by four Māori preschool children, their whānau (families) and their teachers in Aotearoa/New Zealand. This study is embedded in a Kaupapa Māori framework of understanding and explaining teaching and learning processes across multiple sites of learning for children whose practices reflect ways of being and acting Māori. Descriptions of teaching and learning processes are also explained utilising a co-constructivist theoretical framework. These descriptions and explanations focus on the psychological processes of learning and development that children, whānau and teachers’ engage in their practice. A two phase case study design was employed that examines the teaching and learning processes of literacy across multiple sites. The first phase provides qualitative data that describes and explains how the different sorts of literacy and language activities are coconstructed by whānau and children. The ways by which literacy activities are constructed are inherent in parents ideas about teaching and learning reflected out of their diverse pedagogical practices. The distinct pedagogical practices also highlight the multiple pathways to learning that children developed and experienced in becoming an expert. This study also reported the influence of early educational settings as alternative and multiple contexts by which learning is organised and constructed. The different contexts provided families with specific ideas and practices about the teaching and learning process. The second phase of the study provides descriptions of how children’s literacy expertise was incorporated into classroom literacy and language activities. This phase of the study examines how teachers provided opportunities by which children’s literacy expertise was incorporated into classroom activities. This study reported incidents where incorporation of children’s level of literacy expertise was enhanced while other children’s literacy expertise was discouraged in classroom activities. The significance of the reported differences of incorporation was provided from teacher’s ideas and beliefs about children’s literacy expertise upon entry to school. The study showed how teacher’s ideas reflected the way that they organised and constructed literacy activities. Teacher’s ideas also reflected their awareness of the diversity of children’s literacy expertise. The earlier phase of this study examined the multiple ways and multiple contexts by which children learn and develop literacy expertise. Incorporation of children’s literacy expertise into classroom activities was determined by the degree to which teachers made connections that resonated children’s expertise. This was also determined by teacher’s instructional practices in the context of the classroom environment. The implications of this study make important contributions to pedagogical practices for teachers in classroom environments. The descriptions and explanations reported in this study highlight the complexities of teaching and learning for children of diverse cultural and language communities.

This study looked at the functions and uses of the problematic particle ai in New Zealand Māori. Ai is described primarily as a verbal particle. It appears in a number of seemingly disparate constructions, has no parallel in English, and there has never been a satisfactory explanation of all its uses. The data consists of a large corpus of sentences containing ai that were extracted from selected texts written by native speakers from as early as the 19th Century up until 2005. Sentences were also solicited from fluent speakers. Analysis of the data and discussions with native speakers led to the conclusion that ai exists as two distinct particles, which were labelled habitual ai, and anaphoric ai. Habitual ai is a verbal marker that confers habitual aspect on its verb. It was found that it is mainly used by speakers from the Eastern regions of the North Island. Anaphoric ai refers back to some element earlier in the discourse. It has two forms, labelled resumptive ai and resultative ai. Resumptive ai is an anaphoric pro-form that resumes a specific noun phrase in its clause. It was found to have a grammatical function. When resumptive ai was deleted from its clause consultants judged the results ill-formed. An example of a construction with resumptive ai is a sentence with an adverbial of reason located before the verb. Resultative ai locates its clause in prior discourse, making a causal link between its clause and the prior element. It was found to have a mainly lexical function. When resultative ai was deleted from its clause consultants judged that the meaning had altered and that the causal link was weakened or lost. An example of a construction with resultative ai is a purpose clause which follows an action that has been carried out for that specific purpose. This thesis provides a unified explanation for all uses of ai. It also accounts for previously unexplained appearances, by showing that one form of ai may occur in environments restricted to another. Its appearance in non-verbal phrases are accounted for, and observations have been made about changes in its use over time.

ABSTRACT Several writers have argued that New Zealand’s colonial history has thwarted optimal identity development among Māori (Awatere, 1984; Lawson Te-Aho, 1998a; 1998b). In recent decades the view that Māori identity may be restored via enculturation has gained widespread acceptance (Broughton, 1993; Edwards, 1999). Recent research indicates, however, that many Māori perceive their identities in ways that differ from the enculturated ideal (Borrell, 2005; Te Hoe Nuku Roa, 1996; 1999). Relatively little is known of the diverse interpretations that comprise ‘alternative’ Māori identity forms. This thesis aims to contribute to current understandings of Māori identity by exploring identity change across three generations of Māori women. For the purposes of the research, identity was treated as ‘held’ within personal life-stories and transformations were investigated by comparing the life-stories of 35 Māori women from different age groups. Attention was given to the impact of three socio-historical processes on identity: the mass migration of Māori from rural to urban locations after the 1950s, the drive towards Māori assimilation which underpinned Government policy towards Māori until the late 1960s, and the Māori political and cultural renaissance which gathered momentum in New Zealand from the 1970s. Data analyses found participants born prior to urbanisation evaluated their Māori identities positively and this seemed to reflect their isolation from Pākehā and exposure to competent Māori role models during their formative years. Participants aged between 35 and 49 expressed disharmony and tension around their Māori identities which many attributed to their early exposure to negative evaluations of Māori people. ‘Post-renaissance’ Māori, aged between 18 and 35, reported prizing their cultural distinctiveness from a young age and affirmed Māori political, cultural and social equality despite what they perceived as enduring Pākehā prejudice. This interpretation appeared to reflect their early exposure to educational experiences which imparted a sense of cultural pride and a national news media which publicised Māori political activism. Women’s life-stories reveal distinct intergenerational differences, a multiplicity of interpretations of Māori identity not widely articulated in literature, and the need to expand current paradigms of Māori identity to incorporate the individuality of group members.

This thesis is an attempt to address the major theoretical and practical problems in compiling a monolingual Tongan dictionary. The first question that is asked is: what can be learned from the lexicographical experiences of Pacific languages to date? Since the Pacific islands share a common history with regard to European contact, and since many Pacific languages are characterised by the same basic principles, many languages being of the same language family, Austronesian, it is expected that important issues pertaining to lexicography in a language like Tongan would be similar to those in related Pacific languages, and much will be learned from the experiences and achievements in lexicography of other Pacific languages. For this reason, chapter 1 looks at a brief history of lexicography in the Pacific islands, and chapter 2 reviews selected Pacific dictionaries with a view to identifying their merits and demerits. Chapter 3 then identifies the main functions envisaged for the monolingual Tongan dictionary in developing the Tongan language. These functions are responses to language needs that arise out of the sociolinguistic situation. Chapters 4 - 7 examine various aspects of the language that are relevant to dictionary making and try to determine appropriate ways of describing the language in the dictionary. Chapter 4 gives a description of the main aspects of the Tongan phonological system and suggests ways of improving the present orthography for use in the dictionary. Chapter 5 looks at Tongan morphology and suggests, with reference to the sociolinguistic process of conventionalisation, an answer to the question: what is a lexical item in Tongan? The principles governing the selection of lexical items for inclusion in the dictionary are given here. Chapter 6 looks at major aspects of Tongan syntax, namely parts of speech, transitivity, and possession, with a view to determining how they are to be used in dictionary entries. Chapter 7 looks at the way meaning and usage are to be represented in the dictionary. Chapter 8 addresses the question of organization and presentation of material in the dictionary. Principles of ordering headwords, homonyms, the senses of headwords, and the elements of an entry are discussed. Chapter 9 consists of sample entries for different word categories in Tongan. The entries, which are translated into English for assessment purposes, show the recommended ways of presenting different word types in Tongan.

I nga rua tekau ma rima tau nei ka puta ake ētahi kaupapa mātauranga hei whakaora i te reo tūturu o Aotearoa, i te reo Māori me ōna tikanga. Ka tirohia e tēnei tuhinga roa te kaupapa, arā, ma te kōrero Māori o te hunga tata ki ngā tamariki e ako ana i roto i te reo e puawai ai te kaupapa ako i te reo Māori. Ka tirohia te kaupapa nei, te ārohi i nga kōrero pukapuka-a-whānau hei tautoko i te reo. He huarahi te 'ao tuhi' i roto i nga mahi o ia rā hei whakawhānui i te whakaora i te reo, ki te pupuri hoki i nga tikanga Māori. Ka rangahautia e rua nga mahi e pā ana ki nga ritenga kōrero pukapuka-a-whānau o ngā tamariki nohinohi kātahi anō ka uru ki te kura kaupapa Māori. Ko te māramatanga i puta mai i ēnei rangahau, ma te hāngai tonu ki te kōrero tahi i nga pukapuka ki nga tamariki kua rima nga tau, e tupu ai te kōrero i te reo Māori i nga kāinga, e hāpai ai hoki nga kōkiritanga ki te whakaora, ki te whakawhānui i te reo i roto i nga kura me nga whānau. In the last quarter of the twentieth century a number of educational initiatives have emerged aimed at regenerating Māori, the indigenous language of Aotearoa-New Zealand. This thesis explores the premise that in order for such educational initiatives to be effective, those who have intimate contact with students in their personal domains of life also need to be interacting with them in the target language. It examines interactions in family literacy practices as a constitutive context for adult Māori language elaboration and acquisition processes. 'Literacy' is conceived as providing tools within sociocultural practices to amplify Māori language regeneration and cultural persistence. Across two separate studies the home literacy practices of ten families with new entrant children in a Māori medium sclooling initiative, kura kaupapa Māori, are examined. The results of the studies indicate that specific literacy-related strategies sited in bookreading with 5 year olds can increase the use of Māori language within homes, thereby increasing the effectiveness of Māori language regeneration programmes and initiatives across school and family settings.