(English) Antoine Marie Garin (1810-1889) was a French Marist priest in charge of a mission station among the Maori people in Mangakahia (Northland) from 1843 to 1847. His personal diary, his ‘Notes de mission’ for the 1844-6 period, is a testimony to his years spent with the Maori and gives a day-to-day account of his evangelisation work. The individual reactions of the people he relates to, especially the Maori people, are reproduced with great care. The value of the document stems mainly from the careful record of the words and thoughts of the persons who Garin meets or the persons he lives with during his work. The quotations, often written in the original language, show the author’s desire to keep and reproduce the point of view of the Other. The sacred task of Garin was to convert the Maori people to Catholic Christianity, but his attitude towards evangelisation was relatively open for a nineteenth-century religious man. Although Garin did not exploit these ‘Notes’ for any published work about his mission, they were the documentary basis for a lecture he gave in 1876 in Nelson about the events of the Hone Heke war which Garin observed in 1845-6. Antoine Garin’s diary is also very interesting for its picture of the mission life of a French Catholic priest living in a Maori world shortly after the Treaty of Waitangi was signed in 1840, at a time when some Maori people were beginning to realise what the Treaty actually meant in their lives. The missionary work of these early French pioneers in the Maori mission is barely known. Finally, the ‘Notes de mission’ are an incredible testimony to Maori life and thought–processes at a time when Maori people were facing a flow of new ideas, new ways of living and new behaviours brought by the Europeans. This document, far from reproducing a culture from the outside, is an attempt to understand in depth and express the thinking of the Other. It will be analysed in the context of a modern post-colonial reading. A careful reading shows that cultural contact between European and Indigenous people was not a one-way process, but involved a two-way relationship in which the two sides of the contact were each involved in transformation and re-interpretation. This thesis presents a transcription of the ‘Notes de mission’ from the original manuscript for the years 1844 to 1846, along with explanatory notes on the text and its variations. Analytical chapters aim to place the document in the context of Garin’s life, the Catholic mission in New Zealand, the Maori reaction to Christianity in the nineteenth century, the events of 1845-6 and the methodology of writing a private journal. / (French) Antoine Marie Garin (1810-1889) était un prêtre missionnaire mariste chargé de la mission maorie de Mangakahia (Northland) de 1843 à 1847. Son journal personnel, intitulé « Notes de mission », pour la période 1844-6, est le témoin de ces années passées parmi les Maoris et retrace au jour le jour son travail d’évangélisation. Les réactions individuelles de ses interlocuteurs, surtout des personnes maories, y sont notées avec soin. L’intérêt du document réside principalement dans l’enregistrement minutieux des paroles des individus que Garin rencontre ou avec lesquelles il vit. Les citations, souvent faites dans la langue d’origine de l’interlocuteur, reflètent la volonté de l’auteur de conserver et de reproduire le point de vue de l’Autre. La mission sacrée de Garin était la conversion des Maoris, mais son attitude vis-à-vis de l’évangélisation était relativement ouverte pour un homme de religion du dix-neuvième siècle. Alors que Garin n’a pas utilisé ces Notes pour la publication d’un ouvrage sur son travail de mission, elles ont servi de source documentaire à une conférence qu’il a donné en 1876 à Nelson sur les événements de la guerre de Hone Heke et Kawiti dont Garin fut en partie le témoin. Le journal de Garin est intéressant aussi pour le rapport de la vie de mission d’un prêtre catholique français immergé dans le monde maori, peu après le Traité de Waitangi de 1840 et lors de la première prise de conscience, par une partie de la population maorie, de ses conséquences. Le travail missionnaire de ces pionniers de la mission maorie est peu ou mal connu. Enfin, ces Notes sont un témoignage exemplaire de la vie et de la pensée maories à une période où elle était confrontée à un afflux d’idées, de manières et d’attitudes nouvelles apportées par la présence européenne. Ce document, loin de dépeindre une autre culture de l’extérieur, est une tentative de comprendre en profondeur et d’exprimer la pensée de l’Autre. Il sera interprété dans le contexte d’une lecture post-colonialiste moderne. Une lecture attentive révèle que le contact entre Européen et peuple indigène n’est nullement un processus à sens unique, mais qu’il implique une relation à double sens, dans lequel les deux côtés des contacts sont eux-mêmes invariablement transformés. Cette thèse présente une transcription du texte manuscrit des « Notes de mission » pour les années 1844 à 1846, accompagnée de notes explicatives sur le texte et ses variations. Des chapitres analytiques visent à replacer le document dans le contexte de la vie de Garin, la mission catholique en Nouvelle-Zélande, la réaction maorie au christianisme au dix-neuvième siècle, les évènements de 1845-6 et la méthodologie d’écriture d’un journal personnel.

The so-called passive in Māori has been the topic of a long-standing debate in the linguistics literature. Its frequency, especially in past tense narratives, makes this construction an atypical passive. It has been suggested that the passive in Māori is used with perfective (Clark 1973) and dynamic (Bauer 1997) events, and when the clause contains an affected direct object (Chung 1978). This thesis finds that all of these suggestions are correct, but, rather than a passive construction, it is ergative, so that Māori has split-ergativity. As predicted under the Transitivity Hypothesis (Hopper & Thompson 1980), the most transitive clauses in Māori have ergative marking, and less transitive clauses are accusatively marked. Transitivity is understood as a property of an entire clause, involving a number of factors, and the most important features of transitivity in Māori are PARTICIPANTS, AFFECTEDNESS OF O, ASPECT and PUNCTUALITY. Clauses that are low in transitivity are uniformly accusative, in both their morphology and syntax. However, highly transitive clauses, which we expect to follow ergative alignment, have some evidence of syntactic accusativity. This mixed behaviour follows directly from the Inverse Grammatical Relations Hypothesis (Manning 1996). Manning claims syntactic constructions like control, binding and imperative addressee are accusatively aligned in all languages, because they are restricted at argument structure. Languages can only be ergative at the level of grammatical relations, where syntactic processes such as relative clauses, question formation and topicalisation are restricted. It then follows that ergativity is only present in Māori at gr-structure in the most highly transitive clauses. We also look at Māori from a diachronic perspective, and see that it differs from its Eastern Polynesian sisters, which are all accusative. Māori is different because the extension of the imperfective pattern did not spread to all transitive clauses, thus preventing a reanalysis of imperfective clauses as active.

This thesis explores how the University of Canterbury has responded to the Tertiary Education Strategy's (2002-2007) concerns vis-à-vis declining Maori participation and unsatisfactory rates of retention and completion in mainstream universities. This research is based on the qualitative method of in-depth taped interviews with twenty-five participants enrolled as 'Maori' at Canterbury in 2004. Notwithstanding increased recognition of biculturalism at Canterbury, issues relating to entrenched monoculturalism identified by Grennell (1990), Clothier (2000) and Phillips (2003) appear to be largely unresolved. Participants confirm the Ministry of Education's (2001) contention that Personal and Family Issues, Financial Difficulties, Negative Schooling Experiences, Inadequate Secondary Qualifications, Transitional Difficulties, Isolation, Unwelcoming Tertiary Environments and Inappropriate Support Structures are barriers to Maori success. However, testimonies reflect that these barriers represent exogenous factors derived from state and institutional policies and practices, not endogenous factors attributable to Maori genes, cultural socioeconomic status or engagement with the system. The Tertiary Education Strategy's (2002-2007) devolution of responsibility to institutions to address ethnic disparities in human capital imposes the same structural constraints on Maori that undermine achievement in the compulsory sector. The types of support structures participants identify as conducive to addressing deficit cultural capital and fostering academic achievement are Maori-centred initiatives, devoid of the deficit ideology that underpins mainstream assimilationist interventions; and or institutional provisions that incorporate greater stakeholder input with improved accountability and monitoring mechanisms that safeguard against recourse to deficit rationalizations for underachievement. Maori parity in engagement with the tertiary education sector is contingent upon the state and its institutions redressing the cumulative effects of the colonial and neo-colonial marginalization of Maori in Aotearoa/New Zealand.

This thesis explores the nature of ambivalence in Maori political thought as expressed during John Ballance's tour of seven Maori districts in 1885. A microhistorical study of Maori speeches recorded during the tour, undertaken by Ballance as minister of Native Affairs, reveals three overlapping points regarding Maori political thought in the late nineteenth century. Firstly, despite a lack of power in processes of government and the effects of numerous land laws, Maori remained optimistic at the possibility of gaining equality, an optimism generated by the very act of Ballance's visit to Maori communities. Secondly, optimism was grounded in a pragmatic approach to state power, one that acknowledged the realities of the colonial government's positionin the New Zealand political system. Thirdly, a strongly held desire for equality, in combination with a pragmatic approach to state power, explains why Maori continued to seek solutions through the colonial government in the late nineteenth century. These three implicit positions can be seen in the greetings, criticisms and requests made by Maori leaders during the twelve hui that constituted Ballance's tour. In combination, these points suggest an ambivalence in the conceptual bases of Maori political thought in the late nineteenth century. This argument challenges existing interpretations of late nineteenth century Maori political activity, particularly the idea that Maori increasingly sought 'autonomy' in their own sphere. By adopting the approach of the microhistorian, this thesis opens a brief and unique window onto a period between the New Zealand wars and the resurgent protest movements of the 1890s, one that historians have yet to capture.

In this thesis some Māori-Māori and Māori-European transactions in pre-colonial New Zealand are examined in detail to establish why physical violence resulted although violence had not been the intention. A methodology adapted from those developed by Brass (1997) and Wilson (2008) for investigating violence has been used. The aim was to identify who were the social actors at key turning points in the sequences, what initiated the sequences and what eventually caused them to stop. Thus the focus of the analysis was to find which motivating factors influenced the actors’ decision making and caused the situations to evolve in the way they did. Using archival material, sailor and missionary journals, indigenous narratives, oral literature, genealogical and artifact records both Māori and European ways of ‘seeing’ and ‘knowing’ the world have been compared for evidence that ontological disjunction may have been a source of poor decision making. Competing notions of what constitutes theft are explored as one aspect of such disjunctions, because in all the transactions the initiating circumstance involved an action that could have been perceived as theft. Yet in addition to being a source of misunderstanding in the local cases described, theft is also shown to interfere with the social relationships of individuals and groups, diminishing their self-esteem and affecting their mana. It is this component of decision-making that is shown to have been crucial in provoking violence in all the New Zealand cases described. In turn the relationships between mana, honour and theft have been linked to contemporary records about the character and personality characteristics of the social actors who have been implicated in the violent actions. This suggests that Anton Blok’s notion of “Honour and Violence” applies cross-culturally, and equally, to early New Zealand as it does to the Northern Hemisphere examples he has used, and that further cross-cultural investigations of this connection may “allow us to reach some measure of transcultural understanding” (2001: 11). Furthermore, the results of this study also strongly suggest that preventing physical violence, promoting and negotiating peace require that mana and honour should be acknowledged.

Community Contexts of Maori-English Bilingual Education is a multi-case study of six primary school bilingual programmes located throughout the South Island. These six programmes comprised the total number of programmes officially designated by the (former) Department of Education as bilingual and which were administered from the Southern Regional Office of the Department. Each of these programmes employed the services of a kaiarahi reo and had been in operation for at least one school year at the beginning of Term I, 1989. The focus of the study is the interlocking sociocultural and pedagogical contexts which affect, and which, in turn, are affected by the recent inclusion of Maori as a language of instruction within the New Zealand public school system. The material presented in this report resulted from quantitative and qualitative study over an eighteen month period commencing in February, 1989. Data collection techniques included interviews, classroom observations and questionnaire surveys which were used to compile base-line data on the numbers and backgrounds of pupils enrolled in the programmes, classroom practices, perceptions of parents and school staff and outcomes of the programmes. The research also included a number of interviews with affiliated personnel such as Kohanga Reo parents and staff, local kaumatua, and officials from the Ministry and Department of Education. A number of issues are covered in the study; including the rationales for establishing programmes, staffing policies and procedures, resource allocation, bilingual teaching methodology, the range and depth of bilingual and bicultural innovation, community involvement and levels of satisfaction and concern with the programmes.

Improving Māori achievement is one of the most important aims of the New Zealand educational system. The benefits of raising the achievement of Māori students have a wide range of positive outcomes for the whole country. In the last ten years many schools have been engaged in initiatives designed to improve the success of Māori learners; but does this work continue when the support and funding is no longer there? This research is designed to identify factors that can sustain these initiatives. Organisational culture creates the conditions in schools so they can continually develop and evolve. But in 21st century society this can happen in complex ways, so schools and their leaders need to understand how to manage that complexity. Leadership is a crucial part of this process, but it is not traditional styles of leadership that are required but new types such as adaptive and authentic leadership. These styles of leadership rely on building relational trust through clear communication and actions which engage and empower others. The recommendations form a framework for school leaders to create a successful organisational culture which could be applied to improving the performance of Māori, but it could also be applied to other school change initiatives.

This thesis has three primary objectives: to deconstruct the genealogical representation of Maori as a physical, unintelligent and savage people, to examine the role that education, and particularly physical education has played in perpetuating these representations by channelling Maori into physical curriculum areas, and to provide a functional kaupapa Maori philosophy of health and physical education. Postmodern theory underpins this theses because it encourages the search for multiple truths. In the colonial context, specifically, it provides an ideal tool by which to deconstruct the supposedly objective and preordained single truths of the colonisers. As I demonstrate, these single truths proved to be politically motivated and false. I also employ a Foucauldian understanding of European history to describe how European bourgeois nationalism and normalisation mutated into biopower, where the normalised Self was able to control, limit, describe and kill the Other. Travellers, missionaries and settlers transposed biopower from Europe to colonial New Zealand. Later, descriptions of the Other - or rather the juxtapositioning of the Self next to depictions of the primitive/anti Other - by anthropologists and historians aided this process. For the benefit of enlightened liberals, colonisation in New Zealand required a specific rhetoric to recast ruthless aspects of the process as mere anomalies on the road to Utopia. The modernist Western world validated colonisation under the guises of humanism and progress: the savage, primitive, pre-philosophical Maori provided the perfect contrast against the civilised, mature, philosophical Self. This genealogical representation formed the basis for Pakeha and Maori relations - and continues to do so. Representations of Maori as intrinsically unintelligent and physical, framed politically motivated educational policy. Initially, racist educational directives channelled Maori into physical vocations to provide labour for untamed rural New Zealand. In the 1960�s and �70�s, racially biased intelligence test were employed to debiltate Maori students by streaming them into non-academic classes. Later, the so-called empowering rhetoric of the neo-colonial era informed curricula by promoting diluted and sanitised versions of tikanga Maori such as Taha Maori, its physical education offshoot Te Reo Kori, and the current New Zealand Health and Physical Education Curriculum. Promoted under the liberal banner of biculturalism, these initiatives primarily benefited Pakeha and further misrepresented Maori culture as simplistic and irrelevent to contemporary society. Deconstructing grand narratives encourages researchers to construct knowledge outside such totalising truths. Thus, the theoretical approach and historical disseminations outlined above provide the foundations for part two of this thesis, which is a contribution towards Maori knowledge. Employing an interpretivist, indepth interviewing and collaborative narrative epistemology, I constructed korero with kaumatua and pakeke. These focus on health and physical education from a Maori position. Subsequent discussion examines certain aspects of each korero, to form a functional Maori philosophy of physical activity delineated by hauora, a Maori notion of holistic health. The discussion also outlines a number of issues surrounding the incorporation of tikanga Maori into mainstream education.

This research was designed to see whether the clinical method espoused by Moira Stewart et al in the book "Patient-Centered: Transforming The Clinical Method" is appropriate for Pakeha general practitioners to use in clinical consultations with Maori patients. This thesis uses qualitative methodology. One of my supervisors and I selected from the kuia (old women) and kaumatua (old men) of Hauraki those whom I would approach to be involved. Nearly all responded in the affirmative. The kuia and kaumatua talked about their tikanga, about the basis of tikanga, about the spirituality of their Maori worldview. They talked about the need to maintain their tikanga, about qualities that they respect. They described different roles within Maoridom, especially those of the kuia, whaea (mothers) and Tohunga (experts). They refer to a GP as a Tohunga because of the GP�s special expertise. The GP is able to use his or her special expertise to heal Maori patients, but needs to be able to get through barriers to do so. They are also clear that Maori and Pakeha live in two different worlds which can merge in some circumstances. I came to two conclusions. The first is that the elements of Patient-Centered Medicine are relevant to the consultation of a Pakeha GP and Maori patient, and provides a framework that is productive. The second conclusion is that there is a better framework for working with Maori patients, within which Patient-Centered Medicine can be practiced more effectively. Maori already have a framework (tikanga) in which they function, and if in their settings, especially the marae, he or she is welcomed and has a place in their world; tikanga accommodates the GP as a Tohunga and Maori respond to him or her as such. In summary, a Pakeha GP who has some knowledge of tikanga or Maori culture and who has a basic knowledge of the Maori language of tikanga of Maori culture and who has a basic knowledge of the Maori language can work very well for his or her Maori patients by working within the framework of Tikanga Maori and by being patient-centered in consultation.

This research investigated how meanings associated with race, gender, and class relations in New Zealand mainstream schools are produced, reproduced, and challenged within the arenas of school sport, physical education, and physical activity. The study focused specifically on Maori girls� and young Maori women�s experiences in these arenas in order to determine how race, gender, and class identities interact, and also provided Maori girls and young women with an opportunity to be heard in research. The effects of historical and contemporary discourses, polices, and practices in New Zealand sport and school were reviewed. Theoretical perspectives and methodologies such as critical theory, kaupapa Maori research, feminism, postmodernism, and cultural studies informed the research. Qualitative methods of study such as critical ethnography, document analysis, participant observation, semi-structured interviews, and self-reflective diaries were used in order to observe, investigate, and empower the Maori girls and women, teachers, and the school involved. By utilising social reproduction concepts such as hegemony (Gramsci), discourse (Foucault), and cultural capital (Bourdieu), initiatives in schools that related to Maori girls and young women were investigated at three different levels; the fantasy discourse level, the implementation level, and the reality discourse level. The many identities and ideologies of those involved in the transformation from fantasy to reality had an effect on what was ultimately produced, reproduced, and challenged. These were also implicit and explicit ideologies operating in school sport, physical education, and physical activity arenas that worked to reproduce gendered dualisms, racial stereotypes, and class differentiation. By focusing on power relations at the structural and personal level, instances where Maori girls and young women practised �power over� others, or the �power to act� were discussed. Maori concepts such as whakaiti, whakamaa, whakahiihii, tautoko, aawhina, and manaaki, as well as more colloquial terms such as being hungus, hori, and hoha highlighted the attitudes, values, beliefs and behaviours of participants involved in the study and were used to inform the different levels of analysis. Difficulties in closing the gap between what was hoped for and what actually happened were discussed, and political and practical implications were suggested.