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.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Torrent of Portyngale is a late medieval romance, preserved in a single manuscript, MS Chetham’s 8009. It is a complex mix of romance themes: adventure, loss and restoration, family and social status, piety and hypocrisy, woven around the love between Torrent, the orphaned son of a Portuguese earl, and Desonell, heir to the throne of Portugal. Cohesion to so wide a range of thematic material comes from the author’s careful elucidation of the religious and moral significance of the text’s events. While popular literature with a didactic purpose is not uncommon in medieval literature and elsewhere in romance (cf. Sir Amadace), modern criticism has failed to fully appreciate the purposeful combination of the two in Torrent of Portyngale. Torrent is perhaps the most critically neglected member of the Middle English verse romances. This is, in part, due to the state of the text, which suffers from extensive scribal corruption. The first modern edition, by James Halliwell (1842), was also careless and did little to create a good impression. The poem’s most recent editor, Eric Adam (1887), appreciated the shortcomings of Halliwell’s work and sought to restore Torrent. He incorporated evidence from fragmentary early prints of the text and drew on the fruits of nineteenth–century romance scholarship. Despite his good editorial intentions, however, it is now clear that he also made errors and editorial decisions that have coloured the way in which Torrent has been viewed since. The substantial body of twentieth and twenty–first century scholarship on Middle English romance and medieval studies in general has diminished the value of Adam’s edition to the point where it may be regarded as obsolete and a new edition long overdue. This fresh edition of Torrent has been prepared from microfilm of the manuscript. It re–examines the text’s phonology, morphology, syntax, dialect and vocabulary, to indentify and evaluate overlooked clues to help answer such fundamental questions as its date (scholars have dated it from the mid– fourteenth century to the first half of the fifteenth century) and provenance (it has been mapped from East Anglia to South Lancashire). Both the unflattering reputation that Torrent of Portyngale has gathered in modern times and the long–held notion that it is lacking in originality are challenged by the thorough re–examination of the state of the text, its scribes and their practices and evaluating them against prior and current romance scholarship. This new analysis provides a window through which Torrent can be viewed and valued as a product of its time, allowing it to be judged more accurately against its contemporaries and offering many new insights into a text that was clearly once popular.

This study aimed to identify motivational factors affecting self-regulated learning (SRL) in the context of second language acquisition. Rather than investigating learners’ overall disposition toward their learning, it focused on a particular task, the learning of kanji in Japanese, in order to provide a clearer picture of the complex relationship between motivation and SRL. Using quantitative methods, the underlying structure of motivation and SRL was explored and the relationships among the extracted factors were examined. On the basis of a self-administered questionnaire specifically developed for this study, the data were obtained from 381 tertiary students studying Japanese at one of the seven cooperating institutions in New Zealand. Principal components analyses identified three motivational orientations (intrinsic, instrumental mastery, and performance orientation), four sources of motivation (self-efficacy, self-concept, extrinsic value, and intrinsic value), and four types of self-regulation (behavioural, environmental, cognitive, and metacognitive regulation) involved in kanji learning. The results of correlational analyses revealed a number of significant relationships suggesting the interdependence of the identified constructs. However, instrumental mastery, performance orientation, and extrinsic value did not predict students’ use of SRL. Further investigation of individual and situational factors indicated that learning opportunities outside the classroom possibly confounded the significant relationships between these non-predictors and SRL. On the other hand, intrinsic orientation, self-concept, self-efficacy, and intrinsic value were identified as significant predictors of SRL in general. These significant predictors displayed a unique contribution to different types of SRL. The results show that intrinsic interest in kanji learning is necessary for cognitive and metacognitive regulation. A sense of positive self-concept, on the other hand, influences environmental regulation while self-efficacy beliefs facilitate behavioural regulation. Overall, self-concept was found to be the best predictor of the use of SRL. However, self-efficacy is another important factor since students who used behavioural regulation tend to use a wider variety of strategies to self-regulate their own learning. In this study, the interactions of identified motivational constructs and their possible effects on SRL are discussed. The study concludes with a discussion of practical and theoretical implications of the findings along with suggestions for future research.

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 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.

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.

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.