This thesis is a study of dominant forms of Pākehā banal nationalism within Aotearoa/New Zealand. A diverse range of contemporary non-fiction texts from Aotearoa/ New Zealand are analysed in order to explore the ways in which notions of a ‘New Zealand national identity’ are created. These texts include television programmes, advertisements, opinion columns, editorials and letters to the editor. The analysis of these texts reveals a complex circulation of ideas around innocence and guilt, history and nostalgia, childhood and good motherhood/bad motherhood. These ideas, as this thesis demonstrates, are central to the functioning of nationalism. Yet they also serve as a focus for the anxieties of nationalism: anxieties which arise from the impossibility of securing the desired nation. Drawing on Freudian psychoanalytic concepts such as repression and projection, and on Kristeva’s notion of abjection, this thesis examines the way in which attempts to secure a comfortable, homelike nation are forever undermined by the return of repressed elements of the nation’s past and present. Within Pākehā nationalism, a nostalgic vision of a unified, innocent, childlike nation is used as a defence against undesired knowledge of national disunity. National discomforts, which are generated by the impossibility of repressing the nation’s history, are projected onto those assigned an abject position in the nation. As a result of this process of projection, mediated by the association of national identity with childhood and home, the fantasised figure of the ‘bad Maori mother’ emerges as the ultimate uncanny element within the nation.

Summary: "The ignorance which, generally speaking, prevails regarding the true character of the aboriginal population is not wonderful, simply because we know that there is no other branch of knowledge of which men are so thoroughly ignorant as the study of man himself. the constitution of man, mental as well as bodily, forms as yet no part of the ordinary course of education; and men are sent forth into the world to meet, deal, and to treat with one another, in total ignorance of each other�s character. it is not, under such circumstances, to be wonderer at, that, even in civilized life, disputes, quarrels, and troubles should exist; how much less so when the two extremes, the savage and the civilized, are brought into contact with one another."(1) With these words Dr. Martin, in 1845, outlined the need for special training for those who had to deal with native races, whether as missionaries, administrators, or merely as settlers amongst them. All those who came into contact with the Maoris had, of necessity, to study their ways to a certain extent, and some naturally, were more proficient in this than were their fellows. Wherever there was one who, through his understanding of the native character and the strength of his influence, was able to guide both Maori and Pakeha in their relations with one another, there the two peoples lived in peace. Dissension arose through the ignorance of either party of laws of the other, or because those laws were deliberately flouted. Training in the study of man, as suggested by Martin, would have dispelled this ignorance and inculcated a spirit of tolerance which could have eased much of the friction that ensued. Where it was essential to compromise on conflicting points, or where the weaker of the two parties was forced to conform to the ways of the other, then again this training would have indicated the best procedure to be adopted. But no system of schooling at that time included a study of anything like anthropology, which was then an unthought-of science, and the only hope of harmonious race relations lay in the possibility that certain of those in responsible positions amongst both Europeans and Maoris would have enough wit to discern the right course--Introduction.

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.

Author has removed photographs from digital version of thesis due to copyright restrictions. / Widely differing perceptions of the early twentieth century New Zealand writer James Cowan have led to confusion over how he should be best remembered – as a journalist, an historian, or a combination of both. Most of the previous scholarly assessments of Cowan have focused on his greatest achievement, The New Zealand Wars (1922-23), and not sought further connections with his other works to reveal the existence of a coherent historiography. This thesis fleshes out Cowan’s historiography by including and reviewing three other books in his oeuvre, two written immediately before the release of The New Zealand Wars (The Maoris of New Zealand and The Adventures of Kimble Bent), and one shortly afterwards (The Maoris in the Great War). All four books contributed in their own unique way to an early goal of Cowan’s to write a history of Maori-Pakeha interaction and reconciliation following the turmoil of the New Zealand Wars of the nineteenth century. They also reveal a progressive attempt by Cowan to write history of a suitable standard to ultimately earn him the dual status of firstly, ‘oral historian’ and secondly, ‘public historian’, that is, ‘an historian writing outside academia’. The terms did not exist in Cowan’s era, so his research methods must be considered advanced for the time. My subsequent review of Cowan’s major work The New Zealand Wars shows that his writing transcended journalism in its creation, and has led to this reassessment of Cowan as a much more significant writer for his era than has been accorded to him so far.

The sense of crisis that marks our times may be seen as a crisis for dominant groups whose once-secure hegemony is being challenged by marginalised others. It is in theorising the reply from the dominant group to the voices of the oppressed that existing Western conceptions of social change fall silent. The dominant Pakeha group in Aotearoa New Zealand has used discourses of benign colonisation and harmonious race relations to resist 165 years of communication from indigenous Māori about their oppression and a dishonoured treaty for settlement. My research documents the appearance of the Treaty of Waitangi into the Pakeha consciousness, and the now 30 year-long response by a Pakeha antiracism movement to educate their own cultural group about its agreements. Targeting government, community and social services organisations, activist educators used Freire's (1975) approach of conscientising dialogue to present a more critical view of colonisation, and to encourage participants to consider the complicity of their organisations in ongoing structural and cultural racism. Based on my membership of local and national networks of activist educators, I was able to organise and facilitate data gathering from three sources to investigate processes of Pakeha change in: (i) unpublished material describing the antiracism and Treaty movement's historical theorising and strategies over 30 years, (ii) a country-wide process of co-theorising among contemporary Treaty educator groups about their work and perceived influence, and (iii) a collection of organisational accounts of Treaty-focused change. The collected records confirmed that a coherent anti-colonial discourse, which I have termed 'Pakeha honouring the Treaty', was in use to construct institutional and constitutional changes in non-government organisations. My interpretation of key elements in a local theory of transforming action included emotional responses to counter-cultural information, collective work for cultural and institutional change and practising a mutually agreed relationship with Māori. I concluded that these emotional, collective and relationship processes in dominant group change were crucial in helping to construct the new conceptual resources of 'affirming Māori authority' and 'striving towards a right relationship with Māori'. These counter-colonial constructions allowed Pakeha a non-resistant and facilitative response to Māori challenge, and enabled a dialogue with Māori about decolonisation. By examining in one research programme the genealogy and interdependencies of a new discourse, my research contributes to theorising about the production of new, counter-hegemonic discourses, and confirms the crucial part played by social movements in developing new, liberatory constructions of the social order. My research calls for further theory-building on (i) emotional and spiritual aspects of transformational learning, (ii) processes involved in consciously-undertaken cultural change by dominant/coloniser groups, and (iii) practising of mutually agreed relationships with indigenous peoples by dominant/coloniser groups. My research has implications for theorising how coloniser and dominant groups generally may participate in liberatory social change and decolonisation work, and the part played by the Western states in the global struggles by indigenous people for recognition of their world-views and aspirations. It remains to be seen whether counter-colonial discourses and organisational changes aimed at 'honouring the Treaty' with indigenous peoples will be sufficiently widely adopted to help transform Western dominating cultures and colonial projects. In the meantime, acknowledging and documenting these counter-colonial discourses and their constructions opens up increasing possibilities for constructing, from a history of colonisation, a different future.

The depiction of birds by artists such as Don Binney, Bill Hammond, Michael Parekowhai and Grant Whibley has served as metaphors in the conceptual systems of post-settler New Zealanders’ expression of identity. This project investigated unease in New Zealand post-settler identity and its dislocation from the past by considering works depicting native birds. Is depicting native - rather than introduced birds, an incongruous and romantic settler iconography in identity, leading to a re-telling of our place in this land at the expense of not only the rightful indigenous place of Maori, but of our own cultural becoming? By exploring the painting of birds as metaphors of New Zealand post-settler identity, the project aimed to contribute to the complex issues surrounding the entwined and entangled post-settler relationships of both the past and present. This painting project investigated these issues through the medium of oil paint, culminating in a body of artwork presented in an exhibition with an accompanying exegesis representing 20% of the work.

The depiction of birds by artists such as Don Binney, Bill Hammond, Michael Parekowhai and Grant Whibley has served as metaphors in the conceptual systems of post-settler New Zealanders’ expression of identity. This project investigated unease in New Zealand post-settler identity and its dislocation from the past by considering works depicting native birds. Is depicting native - rather than introduced birds, an incongruous and romantic settler iconography in identity, leading to a re-telling of our place in this land at the expense of not only the rightful indigenous place of Maori, but of our own cultural becoming? By exploring the painting of birds as metaphors of New Zealand post-settler identity, the project aimed to contribute to the complex issues surrounding the entwined and entangled post-settler relationships of both the past and present. This painting project investigated these issues through the medium of oil paint, culminating in a body of artwork presented in an exhibition with an accompanying exegesis representing 20% of the work.

This research studies Pakeha who have engaged with Maori cultural learning contexts. Within a social constructionist theoretical framework, and with a combination of the critical and communicative approaches to cultural identity, the research explores the meaning these Pakeha bring to being Pakeha. Discourse analysis tools of interpretative repertoires and linguistic resources are used to analyse data from semi-structured interviews with six Paheha participants. Participants have experienced Maori cultural learning contexts before or during the research, through learning te reo, tikanga Maori and about nga ao o nga iwi Maori. The research found that, largely, meanings participants brought to being Pakeha were in contrast to stereotypical notions of what it means to be Pakeha. Participants demonstrated that for them being Pakeha meant being connected to nga ao o nga iwi Maori; being aware of Pakeha privilege; mediating and negotiating being Pakeha with dominant notions of Pakehaness; valuing the history of Aotearoa-New Zealand, along with valuing te reo me ona tikanga. Furthermore, the research also found that the consistently postcolonial identity participants brought to being Pakeha shifted according to context, troubling the meanings of Pakeha also.

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.

Background & objective Cognitive Behavioural Therapy (CBT) and Motivational Interviewing (MI) have been the treatment of choice for problem or pathological gambling in the field in Western countries, and their efficacy has been supported by a considerable empirical research. Alternative treatments are little known; and such treatments for minority ethnic populations have been scarce. This study adopted Kazdin‘s procedures for assessing the acceptability of treatments (Kazdin, 1980a, 1980b, 1981) to test alternative treatments of problem or pathological gambling as a part of the broadening of treatment choices. This thesis presented 2009 survey results from counselling service providers in New Zealand on the acceptability of alternative treatments to problem or pathological gambling. The thesis, therefore, reports the responses of counsellors to counselling vignette case examples, not the views of actual clients viewing counselling. Methods The survey pack was distributed to counselling service providers in New Zealand. The survey included descriptions of sixteen vignettes of case examples of counselling treatments. Categories of clients in the vignette case examples included two genders (male, female) and three ethnicities (Pakeha, Maori, and Asian). Four counselling treatment conditions were selected from Solution-Focused Brief Counselling (SFBC), SFBC+Multicultural Counselling (SFBC+MC), Cognitive-Behavioural Therapy (CBT), and Motivational Interviewing (MI). CBT and MI were only administered to Pakeha clients for the purpose of comparison of the alternatives. Two measurements were used. The first a modified Problem Gambling Treatment Evaluation Inventory (TEI) was used to measure the acceptability levels of the alternative treatments for problem or pathological gambling. The Cross-Cultural Counselling Inventory-Revised (CCCI-R) was used for measuring the perceived cross-cultural competency of counsellors depicted in the vignette case examples. Findings Counsellors‘ ratings of the vignette case examples revealed the following findings: Measurement 1: Problem Gambling Treatment Evaluation Inventory (TEI). Overall, 1) The survey results of TEI questionnaires showed significant main effects across the four treatment conditions and the three client ethnicities, and there was no difference according to client genders. 1.1) SFBC+MC and SFBC were slightly more acceptable than CBT, and much more acceptable than MI. 1.2) The TEI scores for Pakeha clients were much higher than for Maori clients, and the scores for the Asian clients were in between. 2) There was a significant interaction effect between the four treatments and the three client ethnicities. 2.1) For Maori clients: SFBC+MC was much more acceptable than SFBC; for Pakeha clients: SFBC+MC was the most acceptable, closely followed by SFBC, CBT, then MI; and for Asian clients: SFBC was more acceptable than SFBC+MC. 2.2) SFBC+MC was most acceptable to Maori clients across all treatments and ethnic groups. 2.3) The variation in acceptability ratings for SFBC was larger than for SFBC+MC in Maori and Asian clients, and less variable in Pakeha. 2.4) Maori clients had the largest mean variation between SFBC and SFBC+MC, and Pakeha clients had the smallest mean variation. Measurement 2: Cross-Cultural Counselling Inventory-Revised (CCCI-R). The survey results of the CCCI-R showed significant main effects across the four treatment conditions and the three ethnicities. 1) The counsellors depicted in the vignette case examples under the SFBC+MC treatment condition were rated with the highest mean competence score and least variability across all the treatments and the ethnicities, the MI treatment condition were rated with the lowest mean score, CBT and SFBC were in between. 2) The counsellors described in the vignette case examples were rated more culturally competent with Pakeha clients and Maori clients than with Asian clients in the vignette case examples, the rating levels for both Pakeha and Maori were similar. 3) The Maori client in the vignette case examples had the largest mean gap between SFBC and SFBC+MC, and Pakeha client in the vignette case examples had the smallest mean gap. Clinical implications The tests of the acceptability of alternative treatment for problem or pathological gambling could provide useful information about 1) whether the above alternatives would be recommended or selected by the counselling service providers in their clinical practice, 2) which treatment would be more/less preferred by which ethnic group, 3) whether it would work or be worth the efforts to introduce or promote the above alternatives to the counselling service providers, 4) what needs to be explored for increasing levels of the acceptability of alternative treatment to problem or pathological gambling, 5) adding training in the techniques to counsellors training programme and curricula. The limitation of this study was discussed and future research was suggested.