Summary: My excuse for attempting this thesis is firstly, that I am a graduate in medicine of the University of New Zealand and secondly, that my mother was a Maori. It seems to me that with a young university such as that of New Zealand, without the facilities for research work provided by older and richer homes of learning, the scope for original work, which it is the duty of every University to encourage and foster, is somewhat limited. In the philology, history and ethnology of the Polynesian Race, however, is provided a wide field for research work which it is the bounden duty of this University to explore and lead the way. As an obligation to my �alma mater� I take up the subject nearest to my family - medicine amongst the Maoris, in ancient and modern times. As another reason, I have the honour through my mother of belonging to the Maori race. As a result of four years work amongst them as an officer of Health, I am much struck by the different view-point with which the two races, European and Maori, approach the subject of disease. As a member of the Race I am perhaps enabled to understand my mother�s people more intimately than the more progressive but some what forgetful Anglo-Saxon. My experience of Maori ideas and customs dates from beyond the time of graduation in medicine. In childhood�s days, I experienced the bitter taste of the decoction prepared from phorium tenex and I heard around me the whispered diagnosis of �makutu� and �mate Maori�. Constantly throughout youth and early manhood, I have seen the European doctor wax impatient with what he terms prejudices or superstitions which retard or prevent the recovery of Maori patients. I have understood and sympathised with him. At the same time, with the priveledge of the half-breed inheriting the blood and ideas of both races I have been able to detach myself from European thought and look at the question of disease from my Maori countryman�s viewpoint. I understood the burden of the neolithic man�s fears and I symathise with him more deeply still. There are deep holes in the Urenui river which flows through our tribal territory wherein, so my Maori mother taught me, dwelt �taniwhas� or �dragons of slime� who destroyed the transgressor of the multitude of Maori laws and observances. Years of College and University education, combined with the unbelief inherited from a European father, have not been able to suppress the involuntary shudder and contraction of the erector pilae which the suggestion of bathing in those dark holes gives rise to. We inherit our fears in our blood, we imbibe them at our mother�s breast. The schools and teaching of a father appeal to us as we grow older. We subject customs and faiths to the light of comparative criticism and we ridicule the ideas of more primitive races as absurd. But in times of stress, despondency and lowered vitality, there is a tendency to revert to the mother�s fears which slumber within beneath the veneer of civilisation. How much more so in the case of the full Maori who has not had the advantage of even primary education! Clodd says, "In structure and inherited tendencies each of us is recent". The Maori has not been civilised for a century yet. As a duty to my kin, I have attempted to put on record their view of disease, in the hope that though anthropologist�s and others have done so much in collecting the ideas and customs of races on a lower culture stage, this thesis may serve as a small contribution to ethnology.

1999 was the first year that Year 8 Maori immersion students were included in national monitoring in New Zealand. The thesis explores how bilingualism, being a second language learner, and culture impact on student performance. It details the National Education Monitoring Project�s (NEMP) efforts to create fair and valid cross-language and cross-culture assessment. The thesis looks at overseas research on the development, translation and administration of tasks and relates this to NEMP�s processes. Issues and problems that arose during the development, translation and administration of tasks are discussed. Several positions emerge from this thesis. Firstly, that despite the problems encountered, there were some clear �benefits�. Benefits lay primarily in: recognition of the complexity of cross-language and cross-cultural assessment, �improved� assessment and translation processes, professional development, new understanding and knowledge areas, identification of areas for future research and the accumulation of data (albeit in some instances problematic). Secondly, that NEMP went to great efforts to consult with and involve Maori. However, the relationship between NEMP and Maori was compromised in that some sectors within immersion education were ambivalent about participating in national monitoring. This ambivalence impacted in a number of ways on the project and the assessment of immersion students. Thirdly, that the inclusion of immersion students in national monitoring needs to be seen within the wider social, political and historical context of New Zealand. Assessment is not a neutral process. Assessment is a social and political activity that has the potential to advantage certain groups in society and disadvantage others. Fourthly, despite NEMP�s efforts to be fair, inclusive and thorough in its processes there were significant issues that compromised students� performance and the quality of the information gathered. Limited language skills of some students, cultural differences, translation and task administration problems at times worked to the disadvantage of immersion students and raise questions about the validity of some findings. Finally, I suggest that the inclusion of Maori immersion students in national monitoring is in some respects premature and unfair. In particular, questions need to be asked about the fairness and validity of making comparisons between bilingual, second language learners in Maori immersion settings and monolingual Maori students learning in English in the mainstream.

In the 1970s and 1980s New Zealand experienced significant socio-economic upheaval due in part to the global economy, economic experiments, and the gains of Maori activism. Despite the divisiveness of this period (or possibly because of it), anxieties over notions of New Zealand national identity were heightened. There was a general feeling among many Kiwis that New Zealand culture (however it was defined) was in danger of extinction, mostly due to the dominant influences of the United states and Britain. New Zealanders sought ways to distinguish themselves and their nation. One of the ways in which this desire was manifested was in the establishment of the New Zealand Film Commission (NZFC). This government sponsored body corporate was designed to provide an infrastructure for New Zealand filmmaking, through which New Zealand and New Zealanders could be represented. As a result, New Zealand filmmaking boomed during the early to mid-1980s. Significantly, this boom occurred simultaneous to the increasing relevance and importance of notions of biculturalism, both in cultural and socio-political terms. The question that drives this thesis is how (or whether) biculturalism was articulated in the explicit or implicit relationships between cultural debates, governmental policies, the NZFC�s own policies and practices and its interaction with filmmakers. This thesis examines the ways in which aspects of the discourse of biculturalism feature in New Zealand cinema of the 1980s in terms of the content, development, production and marketing of three films of this era that share particular bicultural themes and elements: Utu (Geoff Murphy, 1983), The Quiet Earth (Geoff Murphy, 1985) and Arriving Tuesday (Richard Riddiford, 1986). This thesis also examines the role of the NZFC in these processes as prescribed by legislation and in terms of the NZFC�s own policies and procedures. This thesis consults a variety of primary and secondary sources in its research. Primary sources include film texts, public documents, archival material, trade journals, and interviews with important figures in the New Zealand film industry. Conclusions suggest that the interaction of numerous socio-historical factors, and the practices and policies of the NZFC, denote a process that was not direct in its articulation of notions of biculturalism. Rather, this involved an array of complex cultural, fiscal. industrial, professional and aesthetic forces.

This thesis examines a lithic assemblage from Cat�s Eye Point (J42/4), Kakanui, North Otago, New Zealand. This archaic site was excavated during 1996 and 1997 and the lithic assemblage was collected from 41m� excavated during these two seasons. Previous studies of lithic material from New Zealand and the Pacific are reviewed to indicate the range of information that can be gained from lithic analysis. Themes of research in the North Otago region are also examined to place Cat�s Eye Point into its regional context. This thesis had three main areas of investigation. The first involved a descriptive and technological analysis of the debitage using mass flake analysis (MFA) and individual flake analysis (IFA). Formal artefacts, such as hammerstones, blanks, and performs, were also examined. Secondly, spatial analysis was used to determine if the lithic assemblage could be used to infer intra-site activity areas. This was conducted by analysing macro- (flakes larger than 3mm) and microdebitage (flakes less than 3mm) by examining the range of material types. The third area of investigation examined debitage recovered from 6.4mm (1/4 inch) and 3.2mm (1/8 inch) sieves to determine if any significant technological information was gained by debitage from the 3.2mm sieve. The conclusions of this study indicate that there were two methods of basalt cobble reduction at Cat�s Eye Point for adze production. Adze production at Cat�s Eye Point was opportunistic and the non-local material curated. The results of the debitage analysis indicate that the entire sequence of adze manufacture did not occur in the excavated area of Cat�s Eye Point and the initial cobble reduction probably occurred on the adjacent beach where the cobbles are found today. Consequently, coastal rock outcrops, even without evidence of associated debitage, must be viewed as potential sources of rock for stone tool manufacture unless determined otherwise. The spatial analysis detected two activity areas and a disposal area at Cat�s Eye Point. The analysis of the 6.4mm and 3.2mm debitage found that no significant technological information was gained by examining the smaller flakes.

The focus of this thesis is to visually show the significance and relationship between the use of natural materials, and geometric patterns used in Māori weaving. The patterns will reflect indigenous episteme of artistic and tacit knowledge. These patterns are significant to the Māori worldview of kaitiakitanga (stewardship of knowledge), which is cognisant in the ontology of Māori weaving. These patterns are significant forms of Māori cultural symbols that reflect elements of nature, evolution of time and space. The focus is to show how natural materials can be utilised in an art form that embraces bicultural activity, as a reference to customary and new age methods of thinking and practice. This leads to self-enquiry and our own responsibilities, only to ask ourselves; What are the guiding principles within art and design, that upholds the core values of Mātauranga Māori? (Māori epistemological thinking). The concept of this thesis is to define the cultural significance of kaitiakitanga (stewardship), through the preservation of Mātauranga Māori and practice as weavers and artists. This concept challenges our own understanding of what we know and what we don’t know about the relationships between people, place, environment and use. The methods and processes used for this work will be based on customary practices and methods, using native materials, endemic to New Zealand. These materials will be harvested at different time periods. The methodologies used in this project, is a product of intrinsic knowledge and testing new boundaries, through researching more specific detail about varieties of harakeke (New Zealand flax) cultivars, testing the flexibility, functionality and durability of materials. This will challenge the test, of making sure that the methods used will be significantly practiced throughout the processes involved in the making of artistic pieces of work, in accordance to tikanga (protocols). The use of native materials enhances cultural values of kaitiakitanga as a metaphor, which asserts sustainability of Māori epistemological notions of practice and meaning.This also applies to the visual language of Māori. The concept of visual language embraces metaphoric meanings and understanding, which relates to our co-existence with the earth, animals and the elements. All these elements of nature are contained within symbolic traditional patterns. Some of these patterns have derived from phenomena of thought structure, historical events and our co-existence through our connectedness to the land, waters, oceans, sky and universe. How can Māori forms of art be embraced and imbued, in modern society, that signifies place, belonging and cultural enhancement?

The political and economic history of New Zealand since the turn of the nineteenth century has been characterised by the colonisation of the indigenous Maori people by settlers mainly from Britain. In 1840 the British Crown and representative Maori Rangatira signed the Maori language version of the Treaty of Waitangi, which guaranteed to Maori continuing ownership of their land and natural resources, and self determination under the protection of the Crown, What Maori did not know in signing the Treaty was that already thousands of new settlers were being recruited in Britain on the promise of a paradise, where vacant land could be purchased cheaply and every man was the equal of his master. While the Maori population was in decline following the introduction of disease and the musket, the immigrant European population exploded. It established a Westminster styled Government which in its early years included no Maori, and passed laws which over the next 50 years alienated Maori from 95% of their land, prevented Maori from accumulating capital and participating in the most rewarding industries, and imposed alien social institutions on a previously well organised and successful people. For many Maori in the twenty-first century, the legacy of colonisation has been either marginalisation in rural communities on land frozen by legal structures which run counter to traditional values and procedures, or migration to towns and cities where employment opportunities are mainly in less skilled work and subject to variation in the economy. This thesis examines the extent of the displacement of the institutions of Maori society and its impact on the development of Maori land and other assets. It proposes an approach which could assist shareholders in Maori land to reassert traditional values and tikanga and promote collective decision making, while gaining understanding of the concepts and language of business and organisations and a skill base for greater participation in the organisations which own and manage their assets. The research results are promising, with participants in a research project accepting an approach to governance and organisation which bridges tikanga and modem business structures. There is evidence from an extended case study that the approach engenders a confidence which has positive social and cultural outcomes while encouraging the development of Maori land

The political and economic history of New Zealand since the turn of the nineteenth century has been characterised by the colonisation of the indigenous Maori people by settlers mainly from Britain. In 1840 the British Crown and representative Maori Rangatira signed the Maori language version of the Treaty of Waitangi, which guaranteed to Maori continuing ownership of their land and natural resources, and self determination under the protection of the Crown, What Maori did not know in signing the Treaty was that already thousands of new settlers were being recruited in Britain on the promise of a paradise, where vacant land could be purchased cheaply and every man was the equal of his master. While the Maori population was in decline following the introduction of disease and the musket, the immigrant European population exploded. It established a Westminster styled Government which in its early years included no Maori, and passed laws which over the next 50 years alienated Maori from 95% of their land, prevented Maori from accumulating capital and participating in the most rewarding industries, and imposed alien social institutions on a previously well organised and successful people. For many Maori in the twenty-first century, the legacy of colonisation has been either marginalisation in rural communities on land frozen by legal structures which run counter to traditional values and procedures, or migration to towns and cities where employment opportunities are mainly in less skilled work and subject to variation in the economy. This thesis examines the extent of the displacement of the institutions of Maori society and its impact on the development of Maori land and other assets. It proposes an approach which could assist shareholders in Maori land to reassert traditional values and tikanga and promote collective decision making, while gaining understanding of the concepts and language of business and organisations and a skill base for greater participation in the organisations which own and manage their assets. The research results are promising, with participants in a research project accepting an approach to governance and organisation which bridges tikanga and modem business structures. There is evidence from an extended case study that the approach engenders a confidence which has positive social and cultural outcomes while encouraging the development of Maori land

The thesis examines the contribution of Te Aute College to Maori advancement by exploring the whakapapa of Te Aute College and the brand that has developed out of the school’s whakapapa from its beginnings in 1854 prior to major European settlement in the Hawkes Bay through to the 21st century. In doing so, the notion of whakapapa is used to reveal the layers of tradition, history, connections, narratives, achievements and setbacks that have enabled the realisation of Maori potential and the ability of Te Aute College to sustain a contribution to the advancement of Maori. This thesis contends that the contribution of Te Aute College to Maori advancement stems from its whakapapa and its brand that is unequivocally Te Aute in focus and character. An Indigenous Maori research paradigm, a whakapapa research methodology, provides the context for researching Te Aute College, the basis of this thesis. The thesis also explores whakapapa as a tool that can be used as a legitimate research framework when engaging in Maori research. It posits an Indigenous Maori research approach as a paradigm base for a philosophical and theoretical discourse when researching Maori institutions and communities. This thesis signifies the continuation of both a personal and professional journey that originates from the author’s enduring interest in and sense of obligation to contributing to the story of Te Aute College. The initial thesis discourse contextualises the research through a historical chronology of the tangata whenua connection to the research community; of the first 150 years of Te Aute College providing education for predominantly young male Maori and of the ‘special character’ education that is offered by Te Aute College today. Three interconnecting themes provide the systematic basis for exploring the distinctive yet simultaneously universal layers of Te Aute College that emerged as significant to this research; the Te Aute Experience, the contribution of Te Aute College and He Toa Takitini - Collaboration. Finally, an analysis is given of these themes in conjunction with the whakapapa of Te Aute College and the future role of Te Aute College in sustaining its contribution to the advancement of Maori.

Thesis (M.Soc.Sc. Psychology)--University of Waikato, 2006. / Includes bibliographical references (leaves 48-61) Also available via the World Wide Web.

Thesis (MA--Maori Development) -- Auckland University of Technology, 2004. / Also held in print (155 leaves, 30 cm.) in Wellesley Theses Collection. (T 993.00499442 MOO)