This thesis maps the existence, extent and diverse applications of the magic lantern in the Australasian colonies and brings to light a cultural practice that had remained largely invisible in histories of photography, cinema, and popular culture in nineteenth century Australasia. The thesis demonstrates that the magic lantern was popular as entertainment on both a private, domestic and a public scale. It traces its widespread adoption in two broad institutional contexts, the educational and the religious, and shows how this wide-ranging practice and consumption was supported by developing social and commercial infrastructure in the colonies and a network of touring lanternists. It argues that the magic lantern located the Australasian colonial culture within a global one centred around the consumption of visual technology and an international exchange of images. Colonial audiences were not, however, merely the passive recipients of a globalised imagery or culture. They were active contributors to it, constructing their own meanings in response to imported images. The thesis argues that, while the magic lantern functioned to affirm a sense of imperial identity in both colonisers and the colonised, it was adapted locally to the creation of colonial, intercolonial and regional identities, as an alternative to a dominant Eurocentric mass-mediated world view. Colonial practitioners applied this powerful medium to the generation of images at a local level that reveal an enthusiasm for colonial events and stories, a sense of place, and a celebration of local identity on the big screen.

This thesis maps the existence, extent and diverse applications of the magic lantern in the Australasian colonies and brings to light a cultural practice that had remained largely invisible in histories of photography, cinema, and popular culture in nineteenth century Australasia. The thesis demonstrates that the magic lantern was popular as entertainment on both a private, domestic and a public scale. It traces its widespread adoption in two broad institutional contexts, the educational and the religious, and shows how this wide-ranging practice and consumption was supported by developing social and commercial infrastructure in the colonies and a network of touring lanternists. It argues that the magic lantern located the Australasian colonial culture within a global one centred around the consumption of visual technology and an international exchange of images. Colonial audiences were not, however, merely the passive recipients of a globalised imagery or culture. They were active contributors to it, constructing their own meanings in response to imported images. The thesis argues that, while the magic lantern functioned to affirm a sense of imperial identity in both colonisers and the colonised, it was adapted locally to the creation of colonial, intercolonial and regional identities, as an alternative to a dominant Eurocentric mass-mediated world view. Colonial practitioners applied this powerful medium to the generation of images at a local level that reveal an enthusiasm for colonial events and stories, a sense of place, and a celebration of local identity on the big screen.

This thesis traces the uncomfortable relationship between a mainstream Christian denomination in New Zealand, the Anglican Church, and a movement of religious enthusiasm, the Charismatic Movement. The institutional Anglican Church�s struggle with the movement went through different stages from initial discomfort and concern, to some cautious acceptance before moving to marginalise it. This marginalisation led to the creation of Anglican Renewal Ministries New Zealand (ARMNZ), an Anglican charismatic institution within the Anglican Church. The reasons for this "struggle to embrace" were that the movement originated, and was resourced from, outside the institutional New Zealand Anglican Church structures; fulfilled needs that the institutional Church in New Zealand was perceived as having failed to fulfil; introduced beliefs and practices perceived as "un-Anglican;" and competed with other initiatives within the New Zealand Anglican Church. This uncomfortable relationship contributed to the failure of the Charismatic leaders to renew spiritually the whole New Zealand Anglican Church. The movement however, helped to broaden the scope of New Zealand Anglicanism and left a legacy of some large charismatic churches. This is the first substantial study of the Charismatic Movement in the New Zealand Anglican Church covering the period from the emergence of the movement in the mid-1960s, through the growth years in the 1970s marked by the formation of a national and ecumenical charismatic agency (Christian Advance Ministries), to the establishment of the Charismatic Movement as an institution within the Anglican Church in the early 1980s.

This thesis is concerned with the introduction and development of western psychology in New Zealand during the period 1869 – 1929. The foundations of psychology coincided with the early foundations of the country and the building of the first university colleges. The evolving colonial university system provided opportunity but also institutional limitations on the development of the subject. Sir Thomas Hunter introduced experimental psychology and established the first psychology laboratory in 1907 at Victoria College. Hunter was supported in this by his American based mentor, Edward B. Titchener. Hunter played an important role in campaigning for university reform and worked tirelessly to promote both the study and application of psychology. This thesis argues that historic global and local events were crucial to the development and advancement of psychology in New Zealand. World War 1 ended in 1918 and was followed by a deadly flu epidemic. These events led to new theories and developments in psychology, many of which were imported to New Zealand and adapted to suit local needs. Local changes in approaches to health care and social management opened opportunities for a professional role in psychology. Throughout the 1920’s psychologists expanded their field of influence and began to develop applications for psychological knowledge. By 1929, psychology had become firmly established as a discipline worthy of individual attention. New Zealand had not yet begun to produce significant psychological research but provided a unique host society in which, in the space of sixty years, the study of psychology was introduced and developed and largely kept pace with international advances.

This thesis investigates how Pakeha-Māori have been represented in New Zealand non-fiction writing during the nineteenth and twentieth centuries. The chronological and textual boundaries range from Arthur Thomson's seminal history The Story of New Zealand (1859) to James Belich's Making Peoples (1996). It examines the discursive inventions and reinventions of Pakeha-Māori from the stereotypical images of the Victorian era to modern times when the contact zone has become a subject of critical investigation and a sign of changing intellectual dynamics in New Zealand and elsewhere. This thesis is about the history of attitudes to culture-crossers in New Zealand, the use of the term 'Pakeha-Māori', and the images that underlie the thinking of Britons and Pakeha about them. It explores the motives and backgrounds of specific authors and the ways in which they frame New Zealand history. It elucidates the ambiguous and contradictory perspectives of Pakeha-Māori in the literature and analyses its impact on changing public perceptions about them. The study critiques the literature with emphasis on theoretically informed research, historical analysis, and literary insights. Discussion is confined to published texts, with the aim of exploring the multiplicity of Pakeha-Māori images and the processes that gave rise to them. This study is essentially an investigation into how and why historians and other scholars try to draw boundaries between cultures in order to create a satisfactory metanarrative or myth of the 'settlement' of New Zealand and thus to forge a sense of New Zealandness. The cultural and racial categories of 'Māori' and 'Pakeha' are very unstable, however, and a consideration of the 'in-between' or 'culture-crossing' category of 'Pakeha-Māori' can reveal the way in which 'Māori' and 'Pakeha' and a sense of New Zealand and New Zealanders have been constructed. More particularly, consideration of representations of those culture-crossers or race-crossers called Pakeha-Māori can reveal the hopes and fears of Pakeha writers regarding Pakeha, Māori and New Zealand and how Pakeha-Māori have frequently been a barometer or litmus test of public perceptions of relations between Māori and Pakeha in different historical periods.

The aim of this thesis is to undertake a theoretical analysis of the dynamics of change in pre-Ngāi Tahu and Ngāti Māmoe oral traditions of Te Waipounamu to gain a deeper understanding of their nature, function, evolution and meaning. For the purposes of this thesis a framework will be established to classify changes to encompass different types of alterations made pre-contact and post-contact to authentic and un-authentic oral traditions. This model will analyse the continuum of change and will be applied in later chapters to pre-Ngāi Tahu and Ngāti Māmoe traditions to gain an understanding of the dynamics, evolution and construction of the oral traditions of Te Waipounamu. This study of the morphology of tradition will demonstrate they were never fixed but evolved alongside their communities as they adapted to ensure tribal identity and mana was firmly entrenched in their local landscape. A major component of this thesis will be analysis of Waitaha traditions centring upon three key questions; firstly who were Waitaha peoples, secondly, where were they from, and thirdly, were they, and do they continue to be separate social units? This thesis will contribute to this discussion by analysing literature concerning pre-Ngāi Tahu and Ngāti Māmoe tribal identities to ascertain not just who they were and where they were from but how their identities have been constructed and modified over time. Analysis will examine the role of oral tradition in establishing tribal identity and how Waitaha traditions were changed both pre and post-contact to suit the cultural, political and ideological imperatives of the time, providing an insight into how our ancestors perceived, recollected and constructed the past to suit the needs of the present.

Sir George Grey (1812-1898) served as Governor of South Australia, of New Zealand twice, and of the Cape Colony. This thesis explains his policy for the first time for a history of the political ideas of colonization. Grey introduced the policy of racial amalgamation to settler colonies after the 1837 Report of the Select Committee into Aboriginal Affairs, that had advised the policy of segregation as had been North American policy under Sir William Johnson. This thesis demonstrates that Grey was a Liberal Anglican who had adopted neo-Harringtonian thought, and who introduced Jeffersonian native policy into British native policy. He practised the strategic theory of Antoine-Henri Jomini, applying it to native policy. Grey captured the monarchical constitution of the empire for what had been a settler policy of dissent to the segregation of indigenes that dated back to Tudor Ireland and early Viginia. Grey's distinctive intellectual practices were ethnograpical research and speculation, for which he enjoyed an international reputation, and the constitutional design of settler colonies, an activity he came to totally identify with. The thesis concentrates on his first New Zealand governorship (1845-53) and upon the resumption of his second New Zealand governorship (1861-68) because it was in that colony he first fully practised his native policy and participated in constitutional design, and into which he brought about a crisis of indigenous amalgamation on the eve of the Waikato War in 1863, having introduced full responsible government.