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This thesis assesses the extent to which the 1996 Waitangi Tribunal report "Taranaki Report Kaupapa Tuatahi" allowed for and took heed of Maori forms of telling history. In particular, this thesis examines whether the Tribunal reconciles the differences between a Maori perspective and the Western university tradition, or if Maori history is manipulated by the Tribunal process. Due to the nature of the Waitangi Tribunal, as well as its empowering statute, the extent to which it may incorporate the Maori history within its reports is limited, it does not incorporate other means by which Maori tell their histories. The Waitangi Tribunal process, however, has had an unforseen outcome: the compilation and preservation of a fantastic historical primary source detailing Maori history. It is imperative that this resource not go unrecognised, and that these primary sources are able to be accessed by researches with an interest in Taranaki Maori

This research is concerned with Kai Tahu experiences and understandings of the concept and use of the term, landscape. The term itself is one used variously to represent for us as Iwi, the land and the sea including flora and fauna. The Kai Tahu landscape is Papatuanuku, our cosmological mother. Particular areas used for the case studies include the following marae: Otakou, Karitane, Kaikoura, Tuahiwi, Ka marae e toru o Horomaka, Taumutu, Te Tai Poutini, Hukanui, Waihopai, Arowhenua, Oraka, Awarua and the many places of te rohe potae o Kai Tahu i Te Waipounamu. Material was drawn from literature, the participants formally interviewed and many from within and outside Kai Tahu rohe potae. All responses are used to illustrate the ways in which Kai Tahu and some of their non-Kai Tahu spouses express particular definitions of what for each, constitutes and is constituted in the landscape. Kai Tahu participants� landscape definition includes whakapapa, placenames, identity (personal and cultural), spirituality and sustenance. Elements of these are present to a similar degree for some of the spouses, but not all. This seems largely dependent upon the degree to which they have participated in matters pertaining to Kai Tahu. Degrees of participation and connection may be applied to Tahu people alienated from their kaik, whether urbanised near or distantly domiciled. Theoretical bases in literature from a number of disciplines are used to discuss perceptions of what anthropologists more usually term �place� and how Kai Tahu fit this or choose to fit the understanding of cultural others into our world view. The research also looks briefly at the environmental landscape and who presently has power and therefore mana over its use and or misuse, especially in relation to management of Papatuanuku. Due to the [sic] of the type [sic] project this thesis is, it cannot finally conclude there is a single Kai Tahu or gender specific perception of landscape. This would never be provable in any circumstance, since it is not scientifically based. It does however, suggest there is an indigenous perspective of landscape that differs from certain Western thinking and within the indigenous perspective, a Kai Tahu epistemological understanding of the landscape based on our theory and knowledge of ourselves.

The Decade of Maori Development (1984-1994) stimulated the re-emergence of distinctly Maori approaches to progressing their own advancement. Maori health promotion is one such approach that has a central concern for improving Maori health outcomes. A range of Maori collectives are providing what they claim to be distinctly Maori health promotion initiatives. However, Maori health promotion has a pragmatic orientation, and this has, at least in part, led to conceptual and theoretical under-development. There is an almost complete lack of empirically and theoretically sound work to conceptualise Maori health promotion. This research programme has focused on identifying the defining characteristics of Maori health promotion. The primary data source for this research programme was three case studies of Maori health promotion interventions. Tipu Ora - a Maori community-based well-child programme; the Plunket Kaiawhina Service - a national Maori focussed initiative located within a mainstream service; and, the Wairarapa Maori Asthma Project - a tribally-based asthma management initiative. The main source of data in each of the case studies was in-depth open-ended interviews with programme participants and stakeholders. Data was also drawn from document review and archival records. The findings of this research indicate that Maori health promotion is based on a broad concept of health, which can be expanded as the basis for a more general argument for Maori advancement. Maori health promotion is the process of enabling Maori to increase control over the determinants of health and strengthen their identity as Maori, and thereby improve their health and position in society. Its defining characteristics have been identified in this research programme, and presented in �Kia uruuru mai a hauora�, a framework for Maori health promotion. The Framework has the potential to provide the basis for a more consistent and rigorous approach to Maori health promotion practice, policy, purchasing, and research. Aspects of the Framework may also have wider application to generic health promotion and other indigenous peoples� approaches to health promotion. This study concludes that Maori health promotion draws primarily on the heritage and new knowledge that arises from Maori and Western experiences. However, it remains grounded in the distinctive concepts and values of Maori worldviews. Maori health promotion is a distinctly Maori process, in step with and indigenous health promotion, but primarily on the determination of Maori to be Maori.

Throughout the nineteenth century probably the majority of Pakeha held the view that the East Polynesian ancestors of the Maori were the first people to settle in New Zealand. Over the same period there were always considerable numbers of Pakeha who held the alternative view that an earlier people were already living in New Zealand when the first East Polynesian immigrants arrived. Among Maori each hapu and iwi had their own origin traditions. Some held that their ancestors arrived to an empty land, while others believed there were other groups already here when their own ancestors arrived. The traditions of the Chatham Island Moriori indicated that they were also East Polynesian migrants, but some Pakeha speculated that the Moriori were a distinct people from the Maori. By the early twentieth century one set of ideas on early settlement had become the orthodox view of the past among Pakeha. This view, which held sway from the 1910s until at least the 1960s, maintained that the original people of New Zealand were the �Moriori�, a people only distantly related, if at all, to the Maori. This primitive early people were supposed to have been displaced by the arrival of the more advanced East Polynesian Maori. Some of the more fortunate Moriori were absorbed into the Maori tribes, while the majority were either killed or driven into exile on the Chatham Islands. This idea of the past, sometimes called the �Moriori Myth�, has now been largely rejected by scholars, but still holds some currency in popular circles. The current thesis examines the question of how the �Moriori Myth� developed and eventually became the orthodox view of the past. This question is investigated in the contexts of British imperial expansion, of the development of scientific ideas on race and evolution, and of the study of language and folklore as a way to decipher racial history. The current thesis is largely based on the writings of Pakeha and Maori scholars of the nineteenth and early twentieth centuries. Letters and manuscripts, in both English and Maori, have been used, along with published books and papers. The major focus of the work is the idea that the Moriori Myth largely developed out of the Pakeha study of Maori oral history. This study of oral history led to a considerable degree of interaction between Pakeha scholars and Maori experts. A major focus in the early part of the work is on Pakeha attempts to determine the racial identity and history of the Chatham Island Moriori. In this part of the work considerable attention has been paid to the collaborative work of the Pakeha scholar Alexander Shand and the Moriori expert Hirawanu Tapu, who worked together to record the surviving Moriori traditions. The focus of the latter part of this thesis is on the creation by Pakeha scholars of theoretical models of the early migrations to New Zealand, based on their understandings of Maori oral traditions. It will be argued that the �Moriori Myth� was largely based on the writings of Stephenson Percy Smith, as promoted by himself and Elsdon Best, through the medium of the knowledge network formed by the Polynesian Society. Smith�s writings on the �Moriori Myth� will be shown to have been largely based on his interpretations of the writings of the Ngati Kahungunu scholar Hoani Turei Whatahoro. It will be argued that the �Moriori Myth� was in fact the creation of interactions between Pakeha scholars and Maori experts rather than the invention of any one person or group.

As a public medium and a vehicle of "culture", which frames and comprehends social priorities, relations and identities, news has received scant anthropological attention (Spitulnik 1993). Whanganui Iwi�s occupation of Moutoa Gardens in 1995 was made available to a public as "news". My project reveals a range of exclusions around these mediations, which conjure wider issues regarding the production of representations within (post) colonial contexts. As a contribution to anthropology, my ethnography responds to the limitations of traditional ethnographic praxis, providing a productive response to criticisms of the discipline and revealing the public value of ethnographic sensibilities. Whanganui Iwi believed the Gardens to be the historical site of Pakaitore pa. The area was reclaimed as a marae, shelters were built, the perimeter fenced, and Iwi lived on site for 80 days. The initiative constituted an expression of Iwi�s experiences of exteriority within Wanganui and their frustration with the delay of the Crown�s response to their claims alleging breaches of Treaty of Waitangi. Iwi temporarily inverted their relationship to the Pakeha community by establishing a literal boundary to the marae, which rendered those who were not supportive of Iwi aspirations "outsiders". While access to the marae was controlled, and restrictions were placed on news workers, the only group banned from the marae were the employees of the city�s newspaper, the Wanganui Chronicle. My project details the production of news about Pakaitore, and the attempts of Iwi to control their representation; specifying the role of "location" (both spatial and ideological) in the production of written and photographic accounts (Haraway 1991). I examine how the structures of news production are deployed and contested by news workers, and the manner in which news texts may or may not be "inhabited" by their subjects and public. I compare the journalistic practices of Chronicle workers, prior to and following their ban, with those of out of town newsworkers from press and television. The mechanisms, codes, and values of what makes "good" news structure particular locations for news workers, and this largely precluded conveying the intention and experience of nga Iwi at Pakaitore. This extended to the reports gathered by the reporter for TVNZ (the state owned broadcaster), who, as Iwi whānau, was allowed unfettered access to the marae. Being "the news" interfered with agendas inside the marae. From this location, Pakaitore was about building relationships between hapu and strengthening a sense of community. Hui addressed the status of Iwi within Wanganui, and rangatahi and visitors were educated in tribal history and tikanga. These priorities contest the "outside" perspective that Pakaitore was simply an attempt to antagonise Pakeha authorities. Throughout the course of my fieldwork visual aspects of media representations of Pakaitore were cited by a range of my informants as conveying particular authority. In some contexts this was by way of revealing the "truth" about the threat of protest to social cohesion, while in others it provided evidence for the media�s inability to represent the initiative in a manner that was sympathetic to, or representative of, Iwi whanau. I argue that the privileging of the disembodied visual reproduces myths of "otherness", covering over experiences of embodied "difference" and the history which renders activism intelligible. My project reveals that in Aotearoa/New Zealand, those contesting the Pakeha imaginary of a "post-racist" culture are cast as producing racial disharmony.

At the dawn of the new millennium, migration has been identified as a crucial element in the ongoing HIV/AIDS epidemic yet few studies have been carried out into the specific ways in which migration is able to fuel the epidemic. Since the beginning of the epidemic in the 1980s we have witnessed increasing mobility of people throughout the world, with migration being a major factor in the ongoing transmission of HIV in particular regions of the world. This study looks at the particular of migration that exists between New Zealand and Australia and examines the effects that this has had on a group of Maori gay men and transsexuals during the time of the HIV/AIDS epidemic. In particular, the study examines the effects that trans-Tasman migration has on identity and sexual practice and the implications that this has for HIV prevention among the Maori gay and transsexual communities of both countries. In order to examine the relationship between trans-Tasman migration, identity and behaviour, in-depth interviews were conducted with two groups of Maori gay man and transsexuals. One group resided permanently in Sydney, Australia (n=13) and the other group had returned to live in New Zealand after having lived in Sydney for at least one year (n=11). During the interviews respondents were invited to talk about their cultural and sexual identity, their upbringing, their reasons for migrating to Sydney and their sexual practice in Sydney. Analysis of the interviews showed that there were distinct differences in the two groups of respondents. While the Sydney gay community offered a haven for Maori migrants from New Zealand, this was sometimes at the expense of a compromised sense of cultural identity as well as exposure to racism, violence and prejudice from living in a predominantly white middle class society. In contrast, those who had returned to live in New Zealand had a stronger sense of their cultural identity than those who resided long-term in Sydney as well as ongoing access to a cultural context which reaffirmed and supported their sense of Maori identity. At the same time, those who lived in Sydney were more likely to report risk behaviour associated with the transmission of HIV than did those who lived in New Zealand. This project concludes that Maori gay men and transsexuals who have a strong sense of their cultural identity may be at a lower risk of HIV infection than those who do not. These findings have significant implications for the design and implementation of HIV prevention programmes both in New Zealand and in Sydney. Such programmes need to acknowledge the cultural diversity of the gay community and must provide the means whereby community members, especially those from minority groups, may have ongoing access to cultural structures which support and reaffirm their sexual as well as their cultural identity.

Maori identity has changed as a result of many factors including colonisation, assimilation and social change. Traditional Maori identity is constructed within whanau, hapu and iwi relations. As Maori have moved away from traditional iwi areas, the traditional forms of identification as Maori have been challenged. Maori whanau with at least two generations present, were interviewed using open-ended questions. Interviews were then transcribed and coded to ascertain important features of Maori identity. This research shows that Maori participants identified with most of the traditional forms of Maoridom such as the importance of land, language, whakapapa and traditions. The Treaty of Waitangi has become a form of identification for some Maori, particularly urban Maori. There were also some differences between generations within whanau and between rural and urban Maori. Grounded theory was used within the scope of this research as it was deemed to be more reflective of Maori realities than conventional (i.e., Western) psychological theories. Maori participants indicated concern with some themes within New Zealand society that have a negative impact on Maori identity. Social expectations, negative stereotypes and commercialism were major concerns for Maori. Issues with education, power, money and finance and politics were also deemed of great concern and a threat to a positive Maori identity. Participants also commented on the need for more positive role models for young Maori and the need for bicultural initiatives to improve Maori and Pakeha relations. Recommendations are that there should be more money focused on positive initiatives rather than focusing on prisons and welfare. There should also be more emphasis on the Treaty of Waitangi in education with emphasis on why it is important in New Zealands history.

This study explores post-contact changes to the ordinary Maori whare. The main physical characteristics of the ordinary whare at contact are identified by accessing archaeological and written 18th century ethnographic data. Changes in the ordinary whare in the period from contact to 1940 are discussed. Evidence from historical archaeology, written 19th century ethnographic accounts and from previous academic research is considered. In addition, changes in the ordinary whare are highlighted, based on evidence from an empirical survey of whare depicted in sketches, paintings, engravings and photographs. Rigorous statistical analysis was beyound the scope of a Master�s thesis, however trends in the data are presented. A range of these are reproduced illustrating the text. After changing gradually for 130 years, the ordinary Maori whare appears to have been widely replaced by European-style houses in the early decades of the 20th century. In Aotearoa/New Zealand in the 1990s, it is apparent that Maori culture has survived the 220 or so years since contact. These years entailed increasing contact between Maori and European. In mid 20th century academic studies of Maori communities, European-style houses were found to have been used in line with continuing Maori conceptions. This evidence indicates that traditional ideas were transferred to European-style houses. The gradual changes in the whare prior to the 20th century indicate that it was a conservative social construction of space conforming to expectations about vernacular architecture generally. But the process by which Maori culture was maintained and reproduced was complicated that further study of Maori conceptions of space within the home is required.

This thesis examines the nature and elements of Maori involvement in tourism using a dyadic assessment of operator service quality. The SERVQUAL instrument has been proposed as an instrument for the measurement of perceived service quality within a wide range of service categories. The current research examines both the operation of the scale and its management implications in four major sectors of the New Zealand tourism industry. Data for this study was collected through random mall intercept using a judgemental nonprobability sample of leading Maori tourism operators. In total, two hundred and thirteen useable responses formed the basis of the results. Major outcomes of the study reveal that; the conceptualisation and measurement of Maori cultural impacts on service encounters is problematic due the difficulty in defining who and what is Maori; the definition and measurement of service quality as a five dimensional construct as in SERVQUAL appears to suffer from a number of methodological shortcomings. For researchers in the process of using SERVQUAL, the results of this study suggest to exercise caution. Suggestions are provided with implications for instrument modification. The final outcome of the study reveals that the service quality of Maori tourism operators contains significant service gaps highlighting potential strengths and weakness and profiles of sector specific characteristics for the future development of this tourism field.