Thesis (Ph.D. Anthropology)--University of Waikato, 2007. / Title from PDF cover (viewed April 23, 2009) Includes bibliographical references (p. 290-323)

Thesis (M.A.)--University of Hawaii at Manoa, 2005 / Pacific Islands Studies

Thesis (Ph. D.)--University of Washington, 2008. / Vita. Includes bibliographical references (leaves 220-236).

Exegesis (MA--Art and Design) -- AUT University, 2008. / Includes bibliographical references. Also held in print (75 leaves : col. ill. ; 30 cm. + 1 DVD-ROM and 1 CD-ROM) in the Archive at the City Campus (T 304.893096120082 TOL)

Thesis (PhD) -- AUT University, 2009. / Includes bibliographical references. Also held in print ( xiii, 250 leaves : ill. ; 30 cm.) in the Archive at the City Campus (T 338.64220899948093 PRE)

Thesis (Ph. D.)--York University, 1999. Graduate Programme in Anthropology. / Typescript. Includes bibliographical references (leaves 369-389). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ42782.

Thesis (Ph. D.)--University of Washington, 1993. / Vita. Includes bibliographical references (leaves [245]-254).

Thesis (PhD--Anthropology)--University of Washington, 2008. / Title from PDF cover page (viewed on 4 February 2008). Includes bibliographical references (p. 220-236).

This study investigates the complex nature of how Tongan mothers in New Zealand contribute to their young children's ako (learning, and general education) in their homes, in the early childhood centre and primary school settings, and in church and the community. It argues that the mothers' contribution to their children's ako is based mainly on their cultural background, educational experience in Tonga, and their Christian faith, plus new knowledge they have picked up in New Zealand. Through the use of talanoa (conversation, questions and discussion) in Tongan and English languages, data were gathered from a small community in a town in the North Island, New Zealand and were coded, analysed, and presented. The participants draw on skills and knowledge of child-rearing strategies and educational practices experienced in Tonga before their migration to this country. However, when implemented in New Zealand, some aspects prove contradictory to the current practice in Aotearoa. The mothers find these emerging tensions frustrating, yet ongoing, but new learning in this country and their Christian faith help enhance their practice. The findings show that the mothers' use of Tongan language, cultural values, beliefs, and practices, with the lived experience of their Christian faith, is effective in teaching the children social and moral education, while contributing to their academic learning and still be preserving their Tongan culture, language, and identity. The mothers' shared use of Tongan language, cultural values and Christian faith enable them to create and maintain good relationships with teachers and other mothers for making worthwhile contributions to their children's ako in the selected contexts. Most of the mothers are involved in most activities, and nearly all participate where Tongan language is used and Tongan culture and Christianity are practised. It is acknowledged that some contributions create dilemmas and mismatches of expectations between the women and mainstream educational institutions. The women's efforts, accessing information in Tongan, and operating in education using faka-Tonga ways, and creating warm relationships among the mothers, teachers, and children who contribute to one another's learning reveal the complex nature of mothers' contributions to their children's education. They shuttle from one context to another, using their faka-Tonga ways, views and practices to fulfill their obligations and responsibilities, while going through transformation in their participation. Based on these findings, implications for mothers, teachers/educators, researchers, and policymakers are considered, and suggestions for future research directions are made that may benefit the growing Tongan population since it is they who have the main responsibility for young Tongan children's ako in Aotearoa-New Zealand.

This study contributes to the 'unwritten chapter' in migration studies, namely transnational return migration, with specific reference to Tongan migrants who have voluntarily returned to live in Tonga. Return migration of transnational Tongans is not 'permanent' as their mobility pre and post-return is characterised by circulation or repeated return rather than staying at 'home'. In examining the circulation of transnational Tongans, two new forms of return migration are identified -- 'return for career advancement' and 'ancestral return'. These additions to a new typology of return migration represent better the contemporary mobility system of transnational Tongans and suggest a means for addressing 'brain drain' through strengthening the 'Tongan-ness' of the diaspora while simultaneously stimulating economic development in the Kingdom. Despite these positive dimensions of return, re-integration is a 'bumpy' process, and there needs to be a holistic migration strategy if greater numbers in the Tongan diaspora are to return and make their potential contribution to sustainable development in the Island Kingdom.