It is widely recognised that the tourism experience involves pre-visit anticipation, travel to and from the site and post-visit reminiscence or recollection, yet to date few studies have explored the link between these elements. Winery visitation presents an excellent opportunity to explore these phases of the travel experience as wine is present pre-visit, on-site and post-visit. In 1999 this study set out to explore these links by surveying visitors to 33 New Zealand wineries and then tracking their behaviour six to eight months post-visit via a postal survey. From an initial sample of 1,090, 636 follow-up surveys were distributed with 358 usable surveys returned. The on-site survey explored the pre-visit and on-site wine habits and winery visitation behaviour of respondents, while 97 semi-structured interviews were also undertaken in order to provide further detail on some aspects of the on-site visit. The follow-up survey included an exploration of the respondents� on-going purchasing and consumption of wine as well as experiential elements such as recollection of the visit, word-of-mouth behaviour and enduring levels of satisfaction. A number of a priori segmentation criteria drawn from wine consumer behaviour and wine tourism literature have been applied in the analysis of the data in order to provide a detailed discussion of the various elements of this multi-phased experience. Many regional differences were observed in the demographic profile of respondents, while the age profile of male and female visitors were also significantly different. This has dispelled the myth of a 'typical winery visitor' put forward by many early wine tourism researchers and highlights the need for detailed market analysis for wineries and wine regions. Pre-visit wine habits and winery visitation behaviour were influenced by gender, age/generation and country of origin. However, the most significant influence was between different levels of wine knowledge. This highlights the importance of wine education and interpretation, which was also identified as an important part of the winery visit by many respondents. Examination of the on-site experience identified important regional differences in the nature of the winery experience and lead to the coining of the term touristic terroir to describe the nuances of the regional experience. Almost half of the respondents made a post-visit purchase, while there were moderately high levels of enduring satisfaction and high levels of word-of-mouth behaviour. Post-visit purchases were primarily influenced by taste, but experiential elements of the visit (including sharing the wine or winery experience with others, memory of the visit and the service received) were also moderately influential. This study has provided an insight into wine tourism and the behaviour of the winery visitor. It is the first and, to date, only nationwide survey of winery visitors anywhere in the world and one of only a handful of tourism studies that have attempted to track the behaviour of respondents. It has identified important connections between the on-site experience, experiential aspects of the post-visit experience and the purchasing and consumption behaviour of winery visitors. It also provides a framework for the study of other areas of tourism including souvenir purchases, holiday photography, food and tourism and tourist behaviour more broadly.

The legend of Governor Grey is a major feature of nineteenth century New Zealand historiography. This thesis seeks to understand Grey as a real person. Acknowledging the past as a strange and foreign place, it argues that Grey (and previous interpretations of him) can only be understood in context. The intellectual milieu of liberal Anglicanism and Victorian structures of imperial authority are crucial to understanding Grey�s policies of racial amalgamation. Focusing on Grey�s first governorship of New Zealand, 1845 - 1853, this thesis begins by exploring the imperial networks within which he operated. The members of Grey�s web gathered and shared information to further a range of different agendas - scientific, humanitarian, and political. Grey�s main focus was native civilisation. His ideas about race were informed by liberal Anglican theology, scientific investigation and personal experience. Grey believed in the unity and improvability of all mankind. His mission as governor was to elevate natives to a state of true equality with Europeans so that all could progress together still further up the scale of civilisation. This model formed the basis of Grey�s 1840 plan for civilising native peoples, in which he proposed a range of measures to promote racial amalgamation in Australia. Between 1845 and 1853 Grey implemented those measures in New Zealand. He used military force and British law to establish peace and enforce Crown authority. He used economic policies to encourage Maori integration in the colonial economy. He built schools and hospitals and enacted legislation to encourage the best features of British culture and limit the effects of its worst. He also augmented his power and encouraged amalgamation through personal relationships, official reports and the structures of colonial authority. Grey was driven by complex, sometimes contradictory motives including personal gain, economic imperatives and political pressures. His policies have had ongoing, often devastating effects, on Maori and on race relations in New Zealand. This thesis brings to light the ideas and attitudes which formed them. Grey understood himself as a Christian governor ordained to civilise Maori and join them with British settlers in accordance with God�s divine plan for improving humankind.

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.

In the nineteenth century, the steam railway became, for many people, the superior conduit for the inland translocation of people and freight. Once devised, steam railways offered such a huge improvement on previous modes and made such a dramatic change to the unity, organisation and commerce of most countries that almost everyone wanted one. New Zealand proved no different, but was faced with not only the twin problems of low population and often rugged geography, but also serious economic problems from difficult world trading conditions and a debt greatly increased by railway construction costs. In the later 1880s, a conservative government decided to vest the Government Railways in independent Commissioners to try to improve productivity and cut out political influence, corruption and jobbery in the huge commercial presence the colony�s railways represented. While this move was successful, a change to one-man-one-vote, together with the pivotal 1890 Maritime Strike, saw the country move left in the elections of 1890, bringing to power a Liberal Government. This new Ministry then set out to reduce the autonomy of the Railway Commissioners, taking four years to return the management of Railways to the direct control of the Government. While interesting in itself, this is part of the story of the process of the democratic development of New Zealand. This was a community struggling with the often conflicting demands of using railways to not only service the railway debt but also fulfil public transit requirements, including encouraging settlement and economic growth. The organisation�s monopolistic nature and great economic presence, however, offered multiple, including corrupt, opportunities to support the political aspirations of those in power, while offering a less than wonderful service to its customers. Taking place against a backdrop of agitation for railway reform, particularly orchestrated by railway activist Samuel Vaile, the outcome can be seen to have been less than completely desirable for the economic development of the country or its people. This was despite huge support for the principal activist against the Railway Commissioners, Liberal Premier Richard Seddon.

This thesis addresses pervasive ways in which New Zealanders thought about Jesus during the years from approximately 1900 to 1940. In particular, it considers ways that he appeared within discourse, contexts in which he was especially invoked, and ends for which he was employed. It examines Jesus as a religious icon, but also as a reflexive tool for examining the place of religion in New Zealand culture and society. In this sense, it addresses Jesus as a phenomenon of social and cultural history. The thesis draws on a wide range of sources and methodologies, and is organised thematically into chapters that highlight predominant images of Jesus and important contexts that helped shape them. It considers Jesus in the languages of doctrine and devotion, social reform, and for children. It further assesses images of Jesus' masculinity, and representations of him as an 'anti-Church' prophet. The overarching argument is that Jesus constituted an increasingly important focal point in New Zealand religiosity during the period under investigation. Especially within Protestant Christianity, Jesus became a more important discursive focus and acquired new status as a source of authority. This movement reflected wider social and cultural shifts, particularly related to understandings of the nature of society and notions of personality. The increasingly Jesus-centred orientation of Protestant religiosity was fundamentally an attempt to modernise Christianity and extend its reach into the community. In particular, Jesus was invoked as the simple core of Christianity - the attractive essence of 'true religion'. Jesus-centred religiosity provided evidence of a changing social and cultural situation, demonstrating that religious language and ideals could be sensitive indicators of such shifts. The rise of Jesus as a focal point in religion was a response to change that reoriented Protestant Christianity in the process.

Thesis (Ph.D.)--University of Waikato, 2007. / Title from PDF cover (viewed March 3, 2008) Includes bibliographical references (p. 308-343)

Thesis (PhD) -- Auckland University of Technology, 2005. / Also held in print (240 leaves ; 30 cm.) in City Campus Theses Collection. (T 362.208999442 MCN)

Thesis (Ph.D.)--Victoria University of Wellington, 2008. / Includes bibliographical references.

Thesis (M. A.)--University of Canterbury, 2007. / Typescript (photocopy). Includes bibliographical references (leaves 152-180). Also available via the World Wide Web.

Thesis (M.A.)--University of Waikato, 2006. / Title from PDF cover (viewed June 11, 2008) Includes bibliographical references (p. 143-149).