The primary aim of this study was to identify the motives for self-initiated mobility of highly educated New Zealanders across national boundaries. It further seeks to identify the relative importance of these motives and to explore relationships between motivation and mobility behaviour. This study on self-initiated mobility is opportune as an increasingly globalised market place and a demand for the skills of the highly educated result in competition for workers. Most literature concerning mobility focuses on expatriate assignment. By comparison, self-initiated movers remain an under-researched group. Moreover, of the limited research on self-initiated mobility, most have used interviewing and narrative methods, so that the available information is detailed but restricted to individual experiences. This study used a self-report survey via the internet to collect both quantitative and qualitative data and yielded 2,608 useable responses from New Zalanders living and working throughout the world. It was highly exploratory, using the analytical marketing tool CHAID to show linkages between subjective attitudinal motives and objective measures of moility behaviours. The desire for cultural and travel opportunities was the dominant subjective motive, being the best predictor for the objective mobility behaviours of establishment, current spatiality and return propensity and being a secondary predictor for restlessness. Other associations were evident between the quality of life motive and the behaviour of restlessness, the career motive and cultural globalism and the relationships motive and the behaviour of latent transience. Economics and the political environment motives were not found to be significant predictors of any behaviour. The subjective data reinforced the importance of the cultural and travel opportunities and career motives, ranking these the most important motives in a decision to be mobile. Within these motives, opportunities for travel and adventure and for career development were central. Economics was ranked as the third most important motive, contrary to extant literature, followed by relationships, quality of life and the political environment. The priority accorded to each of these six motives varies according to gender, location and life stage, creating different equations of motivation.

Since the first gold-seekers arrived in New Zealand in the 1860s, Chinese have been regarded as outsiders to discussions of national identity. Colonial representations of otherness have left Chinese longing to be recognised as established settlers. Fresh interpretations are much needed to align myth with the longstanding realities of settlement. The absence of a recognisable Chinatown in New Zealand has meant that many of the Chinese customs inherited from the first settlers are observed in private within the family home. This condition coupled with emerging research and exposure on the topic offers a chance to define Chinese spaces and author Chinese stories from within a local community. This research project interrogates the transformation of Cantonese settlers into Chinese New Zealanders through illustration design. By claiming the book as a space, unsung moments of settlement are made visible to challenge stereotypes and forge a new space for Chinese New Zealand stories. The process of collage is used to illustrate the complexities of constructing identity. Home Made is an alternative cultural history told through visual metaphor. Gold was responsible for first transforming the sojourner into the settler, the bowl is used to mediate tradition between home and enterprise in settlement, while the lantern illuminates and celebrates local Chinese spaces. Brought out from home kitchens and backrooms of family businesses, these artefacts represent a longstanding Chinese presence. Home Made activates these metaphors to structure an argument for the longevity and contemporary significance of Chinese settlement in New Zealand.

Constructions of memory, myth and legend relating to Gallipoli have dominated the academic assumption which suggests that this dimension alone has allowed for the reawakening of the exceptional interest in the Anzac tradition; a tradition that has converged at the physical site in modern day Turkey. While these intangible constructions have waxed, waned, and re-emerged over the Twentieth Century, possessing the site to commence the construction of an Anzac Battlefield Cemetery has been ignored in academic enquiry. This significant series of events from 1916 to 1965 were indispensable to memory perpetuation and essential to the commemorative primacy that this preserved headland now enjoys. The desire to repossess, and then own in perpetuity the battlefield in order to attach the appropriate masonry adornments, is in itself unique. This dimension has not been academically scrutinised by any historian until now. Nor has the deliberate desire to construct an Anzac shrine that would someday attract pilgrims from the Antipodes been studied. Present day site-sacralisation by rite-of-passage pilgrims, thoroughly emersed in the Anzac tradition, suggests the convergence of the two dimensions is complete. To counteract this problem of the �hegemony of the intangibles� this thesis explores primary sources, gleaned largely from archival records, then evaluates the significance of the history of �physical Gallipoli.� Thematic approaches based upon the lines of possession, preservation and pilgrimage argue that this parallel dimension has played an indispensable role in shaping the end result today. Tens of thousands Australasian travellers now flock to this preserved battlefield to encounter the actual physicality of the tradition. The battlefield cemetery, complete with botanical emblems of ownership, had been out of the reach of the very generation who had created, acquired and constructed the battlefield landscape. The New Zealand public had to be content with assorted forms of vicarious pilgrimage coupled with widespread domestic memorialisation. New Zealand�s post-evacuation experience at Gallipoli became a story completely distinctive from that of Australia or Great Britain. The deliberately constructed Anzac Battlefield Cemetery is a unique landscape artefact that a proud but mournful generation set out to create. They eventually achieved this end by a complicated mixture of conquest, occupation, careful preservation, and commemorative ownership. These efforts were assisted by the vagaries of economic happenstance and international politics that left this remote Peninsula isolated and off-limits to human encounter. Fortuitously frozen in time, this landscape artefact, so steeped in Classical history, has emerged as one of the most sacred, and perhaps the most recognisable, geographic features associated with Australasia. Overriding these plans for shrine construction had been the stated goal of securing a reverent final resting place for those who fell during the creation of the Anzac legend in 1915. Sepulture perpetuelle became the post-evacuation catchphrase that propelled this Great War generation to go almost to the brink of war to secure the principles of this phrase. This lofty goal of permanence, by passage of time and the re-appropriation of nature, had mercifully been completed before the current �second invasion� that commenced in the 1980s. The Anzac Battlefield Cemetery is now a victim of its own very successful physical preservation.

Constructions of memory, myth and legend relating to Gallipoli have dominated the academic assumption which suggests that this dimension alone has allowed for the reawakening of the exceptional interest in the Anzac tradition; a tradition that has converged at the physical site in modern day Turkey. While these intangible constructions have waxed, waned, and re-emerged over the Twentieth Century, possessing the site to commence the construction of an Anzac Battlefield Cemetery has been ignored in academic enquiry. This significant series of events from 1916 to 1965 were indispensable to memory perpetuation and essential to the commemorative primacy that this preserved headland now enjoys. The desire to repossess, and then own in perpetuity the battlefield in order to attach the appropriate masonry adornments, is in itself unique. This dimension has not been academically scrutinised by any historian until now. Nor has the deliberate desire to construct an Anzac shrine that would someday attract pilgrims from the Antipodes been studied. Present day site-sacralisation by rite-of-passage pilgrims, thoroughly emersed in the Anzac tradition, suggests the convergence of the two dimensions is complete. To counteract this problem of the �hegemony of the intangibles� this thesis explores primary sources, gleaned largely from archival records, then evaluates the significance of the history of �physical Gallipoli.� Thematic approaches based upon the lines of possession, preservation and pilgrimage argue that this parallel dimension has played an indispensable role in shaping the end result today. Tens of thousands Australasian travellers now flock to this preserved battlefield to encounter the actual physicality of the tradition. The battlefield cemetery, complete with botanical emblems of ownership, had been out of the reach of the very generation who had created, acquired and constructed the battlefield landscape. The New Zealand public had to be content with assorted forms of vicarious pilgrimage coupled with widespread domestic memorialisation. New Zealand�s post-evacuation experience at Gallipoli became a story completely distinctive from that of Australia or Great Britain. The deliberately constructed Anzac Battlefield Cemetery is a unique landscape artefact that a proud but mournful generation set out to create. They eventually achieved this end by a complicated mixture of conquest, occupation, careful preservation, and commemorative ownership. These efforts were assisted by the vagaries of economic happenstance and international politics that left this remote Peninsula isolated and off-limits to human encounter. Fortuitously frozen in time, this landscape artefact, so steeped in Classical history, has emerged as one of the most sacred, and perhaps the most recognisable, geographic features associated with Australasia. Overriding these plans for shrine construction had been the stated goal of securing a reverent final resting place for those who fell during the creation of the Anzac legend in 1915. Sepulture perpetuelle became the post-evacuation catchphrase that propelled this Great War generation to go almost to the brink of war to secure the principles of this phrase. This lofty goal of permanence, by passage of time and the re-appropriation of nature, had mercifully been completed before the current �second invasion� that commenced in the 1980s. The Anzac Battlefield Cemetery is now a victim of its own very successful physical preservation.