Pakeha identity has long been problematic, caught in a straddling stance between European co-ordinates of origin, and life in Aotearoa. This has been particularly evident over the last three decades: with the rise of tino rangatiratanga, Pakeha identity has undergone something of a crisis. Group identity, especially in such periods of crisis, requires �narratives� that re-imagine being and belonging. Poetry by Pakeha both displays the problem with identity at the cross cultural threshold between Maori and Pakeha, asking � what happens when Pakeha engage cross-culturally with te ao Maori, appropriating te reo Maori and drawing on Maoritanga, to re-vision and reconfigure identity? And how does such an approach shape the imagining of Pakeha identity?� I study, in parallel, the cross-cultural poetry of James K. Baxter and Glen Colquhoun in relation to these questions. Borrowing a conceptual metaphor from Colin McCahon, I examine these cross-cultural poems in detail as �load-bearing structures�. I pay particular attention to the way in which, in purpose, design and materials, they function to re-imagine Pakeha identity in reciprocal relationship with te ao Maori. Aware of the problems of culture-crossing, at the outset I establish a historical and interpretive framework for the poetry. Furthermore, I discuss the question of appropriation, arguing for an ethical distinction between appropriation and misappropriation based on a cross-cultural relationship of faithful and reciprocal engagement. I conclude that Baxter and Colquhoun are singular and radical in their reconfiguration of Pakeha identity. Baxter embraces te ao Maori in a direct challenge to Pakeha nationalism, prescribing the necessary corrective of the tuakana-teina dynamic to Pakeha identity and its relationship with te ao Maori. Writing after the Maori renaissance, Glenn Colquhoun irreverently opens up a further reconfiguration of cross-cultural relationship, pushing both Maori and Pakeha beyond a cultural dichotomy towards a mutually defining complementarity. Both place themselves on the cultural threshold of language, embracing the tensions of the cross-cultural scenario. The result is cross-cultural poetry, load-bearing structures that manifest the tension and ambivalence of the settler culture�s straddling identity, enacting what it is to be Pakeha.

Thesis (Ph. D.)--George Washington University, 1988. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

This report concludes the first four years (1992 -1995) of Southern Paiute involvement in the Glen Canyon Environmental Studies (GCES), a program initiated by the Bureau of Reclamation (BOR) in 1982. Southern Paiutes have conducted ethnographic research and participated in the Congressionally mandated Environmental Impact Study (EIS) of Glen Canyon Dam water release policies on natural and human-made resources found in the Colorado River Corridor. These ethnographic studies have taken place in what is called the Colorado River Corridor which extends 255 miles down stream from Glen Canyon Dam to the end of the free flowing river at Separation Canyon within the Grand Canyon National Park. They have concentrated on investigating the impacts of the Dam's water releases to Southern Paiute cultural resources. Since the Final EIS was published in March 1995, emphasis has been placed on what is called the Adaptive Management Program of the GCES and attention has shifted to monitoring the water release impacts.

Walden (1854), by the American author Henry David Thoreau (1817--1862), is explored as a work of literature with significant implications for environmental ethics in contemporary architectural practice. This reading challenges ethical models which depend for their legitimacy on determining a static representation of the world around us. Thoreau's literary discussion of the construction of his shelter and the subsequent revealing of a view of nature is offered as a more complete approach to finding a significant discourse concerning the relationship between humanity and the earth. The relevance of the poetic imagination is asserted through exploring the many aspects of the metaphors of verticality and flight in Walden . Thoreau's effort is extended into a brief discussion of Australian architect Glenn Murcutt (born 1936) and a consideration of the natural world in light of the phenomenon of a gift.

Pakeha identity has long been problematic, caught in a straddling stance between European co-ordinates of origin, and life in Aotearoa. This has been particularly evident over the last three decades: with the rise of tino rangatiratanga, Pakeha identity has undergone something of a crisis. Group identity, especially in such periods of crisis, requires �narratives� that re-imagine being and belonging. Poetry by Pakeha both displays the problem with identity at the cross cultural threshold between Maori and Pakeha, asking � what happens when Pakeha engage cross-culturally with te ao Maori, appropriating te reo Maori and drawing on Maoritanga, to re-vision and reconfigure identity? And how does such an approach shape the imagining of Pakeha identity?� I study, in parallel, the cross-cultural poetry of James K. Baxter and Glen Colquhoun in relation to these questions. Borrowing a conceptual metaphor from Colin McCahon, I examine these cross-cultural poems in detail as �load-bearing structures�. I pay particular attention to the way in which, in purpose, design and materials, they function to re-imagine Pakeha identity in reciprocal relationship with te ao Maori. Aware of the problems of culture-crossing, at the outset I establish a historical and interpretive framework for the poetry. Furthermore, I discuss the question of appropriation, arguing for an ethical distinction between appropriation and misappropriation based on a cross-cultural relationship of faithful and reciprocal engagement. I conclude that Baxter and Colquhoun are singular and radical in their reconfiguration of Pakeha identity. Baxter embraces te ao Maori in a direct challenge to Pakeha nationalism, prescribing the necessary corrective of the tuakana-teina dynamic to Pakeha identity and its relationship with te ao Maori. Writing after the Maori renaissance, Glenn Colquhoun irreverently opens up a further reconfiguration of cross-cultural relationship, pushing both Maori and Pakeha beyond a cultural dichotomy towards a mutually defining complementarity. Both place themselves on the cultural threshold of language, embracing the tensions of the cross-cultural scenario. The result is cross-cultural poetry, load-bearing structures that manifest the tension and ambivalence of the settler culture�s straddling identity, enacting what it is to be Pakeha.

Thesis (Ph.D.)--University of Adelaide, School of Architecture, Lanscape Architecture and Urban Design, 2003. / Includes 2 previously published journal articles by the author: Women in architecture: a personal reflection ; and, "Half the sky, but no room of her own", as appendices. Includes bibliographical references (p. 233-251).

Thesis (Ph. D.)--George Washington University, 1988. / Includes bibliographical references. Also issued in print.

The present study approaches the relation between communication and art in the radio documentaries Solitude Trilogy --The Idea of North (1967), The Latecomers (1969) e The Quiet in the Land (1977), by Glenn Gould. Contrasting among themselves, the three follow the theme of solitude and isolation, while examining the personal experiences of those who live in the north of Canada. The Solitude Trilogy was produced and edited base don the technique of the counterpoint. Always seen as the opposite of fiction, here documentary is also thought of as a kind of fiction, of music and as a sound texture. It is here analyzed how counterpoint functions in the frontier between art and communication in a creative and innovative radio language. Key words: Documentary; counterpoint; radio language; musical language; Glennn Gould; Solitude Trilogy. / Submitted by Rogele Pinheiro (rogele.pinheiro@unisul.br) on 2018-02-28T16:54:56Z No. of bitstreams: 1 89830_Ligia.pdf: 2244378 bytes, checksum: 77c7de693ce3e15445ca35c9d727c248 (MD5) / Approved for entry into archive by Ana Barreiros (ana.barreiros@unisul.br) on 2018-02-28T17:01:58Z (GMT) No. of bitstreams: 1 89830_Ligia.pdf: 2244378 bytes, checksum: 77c7de693ce3e15445ca35c9d727c248 (MD5) / Made available in DSpace on 2018-02-28T17:01:58Z (GMT). No. of bitstreams: 1 89830_Ligia.pdf: 2244378 bytes, checksum: 77c7de693ce3e15445ca35c9d727c248 (MD5) Previous issue date: 2007 / Esta pesquisa aborda a relação entre comunicação e arte na linguagem do documentário radiofônico, tendo como objeto os documentários radiofônicos realizados por Glenn Gould intitulados Trilogia da Solidão - The Idea of North (1967), The Latecomers (1969) e The Quiet in the Land (1977). Diferentes entre si, os três mantêm o mesmo tema solidão e isolamento, examinando experiências das pessoas que vivem ou viveram no norte do Canadá. Uma Trilogia da Solidão produzida e editada a partir da técnica do contraponto musical. O documentário, que sempre foi visto como oposto à ficção, nesta pesquisa é pensado também como uma espécie de ficção, como música e como textura sonora. E ainda, como contraponto do limite entre comunicação e arte numa linguagem criativa e inovadora do meio rádio.

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