The principal objective of this doctoral research is to examine the ways in which key contemporary (2000-2005) fictional writings by Māori women authors Patricia Grace, Paula Morris, and Kelly Ana Morey demonstrate “survivance” – a term used by University of New Mexico Professor Gerald Vizenor and Ohio State University Professor Chadwick Allen to refer to the ways in which indigenous authors use their texts as “a means of cultural survival that comes with denying authoritative representations of [indigenous peoples] in addition to developing an adaptable, dynamic identity that can mediate between conflicting cultures” (Allen “Thesis” 65). I argue that acts of Māori cultural survivance are manifested in the works of these three authors both internally, in terms of the actions of characters in their fictional narratives, and externally, by the authors themselves who fight for survivance in a literary publishing world that is often slow to recognize and value works of fiction that challenge traditional (Western) modes of novel form and style. Thesis chapters therefore include both extensive critical readings of Grace’s novel Dogside Story (2001), Morris’s novels Queen of Beauty (2002) and Hibiscus Coast (2005), and Morey’s novel Bloom (2003) as well as detailed biographical information based on my interviews with the authors themselves. The thesis emphasizes the ways in which each woman’s approach to writing survivance fiction is largely driven by her personal history and whakapapa. The study also asserts that Grace, Morris and Morey are producing acts of indigenous literary cultural survivance that “imagine the world healthy,” something author and critic Maxine Hong Kingston demands that contemporary writers of critical fictions must do if they are going to convince the book-buying populace “not to worship tragedy as the highest art anymore” (204). Grace, Morris, and Morey depict the creative, generative, and “healthy” aspects of Māori cultural survivance as taking place in both the real and imagined communities which they live in and write about. Their texts offer hope for the ongoing survival – and survivance – of Māori culture in the twenty-first century.

The principal objective of this doctoral research is to examine the ways in which key contemporary (2000-2005) fictional writings by Māori women authors Patricia Grace, Paula Morris, and Kelly Ana Morey demonstrate “survivance” – a term used by University of New Mexico Professor Gerald Vizenor and Ohio State University Professor Chadwick Allen to refer to the ways in which indigenous authors use their texts as “a means of cultural survival that comes with denying authoritative representations of [indigenous peoples] in addition to developing an adaptable, dynamic identity that can mediate between conflicting cultures” (Allen “Thesis” 65). I argue that acts of Māori cultural survivance are manifested in the works of these three authors both internally, in terms of the actions of characters in their fictional narratives, and externally, by the authors themselves who fight for survivance in a literary publishing world that is often slow to recognize and value works of fiction that challenge traditional (Western) modes of novel form and style. Thesis chapters therefore include both extensive critical readings of Grace’s novel Dogside Story (2001), Morris’s novels Queen of Beauty (2002) and Hibiscus Coast (2005), and Morey’s novel Bloom (2003) as well as detailed biographical information based on my interviews with the authors themselves. The thesis emphasizes the ways in which each woman’s approach to writing survivance fiction is largely driven by her personal history and whakapapa. The study also asserts that Grace, Morris and Morey are producing acts of indigenous literary cultural survivance that “imagine the world healthy,” something author and critic Maxine Hong Kingston demands that contemporary writers of critical fictions must do if they are going to convince the book-buying populace “not to worship tragedy as the highest art anymore” (204). Grace, Morris, and Morey depict the creative, generative, and “healthy” aspects of Māori cultural survivance as taking place in both the real and imagined communities which they live in and write about. Their texts offer hope for the ongoing survival – and survivance – of Māori culture in the twenty-first century.

Zugl.: Giessen, Univ., Diss., 2008

This dissertation entitled “Educational choice and educational space” aims to explore the confluence of constructed space and geographic space using a supply-side context for New Zealand’s public school system of quasi-open enrollment. In Part I, New Zealand’s state and state-integrated school system across four urban areas is analyzed spatially and analytically in an attempt to learn about supply-side motivations of individual schools for selecting students. Since 1999 there has been a gradual encroachment on the open enrollment initiative due to excess demand for certain schools altering the landscape of choice. Most studies of school choice examine household motivations to choose schools- what is referred to as the demand-side dynamic of the education market. The contribution of this study to educational choice literature is provided by the opportunity presented by New Zealand’s public education system to examine the supply-side dynamic. School motivation for choosing students is warranted by the fact that individual schools are funded on a per-pupil basis and they are able make operational decisions that include defining their own catchment areas (home zones) when oversubscribed. In order to test the hypothesis that schools are behaving selectively, I leverage boundary discontinuity design (BDD) (Bayer, Ferreira, & McMillan, 2007) and meta-analysis techniques and use census data that reflects neighborhood composition closely linked to the time at which the home zone was drawn. Household characteristics as represented by 2006 census data are within 5 years old at the time the home zone was drawn in 53-percent of cases, and range to a maximum of 7 years for the full sample of schools used in the analysis. The result is a truly unique opportunity to examine evidence of school selective behavior while accounting for logistical, geographic and market features. Across a sample of 886 publicly funded state and state-integrated schools in Auckland, Wellington, Christchurch and Dunedin I evaluate 372 schools that implemented enrollment schemes with geographically defined home zones as of the 2009 school year. I find that schools are engaging in selective behavior across one or more household socioeconomic or demographic characteristics – with indicators of deprivation and minority status consistently maintaining significance in boundary and zone discontinuity. Between 37 and 52-percent of schools sample-wide are estimated to be participating in gerrymandering in small to large ways (discontinuities were greater than 0.2 standard deviations, favoring households with affluence and non-minority status). Cases of medium to large discrimination (standardized mean differences of >0.5) are evident in 12 to 26-percent of schools. Schools are zoning out households that contain higher proportions of minorities with an emphasis on non-indigenous (Māori) minorities, in particular the Pasifika group. When examining schools separately by city, sector, gender and school student body socioeconomic status I find heterogeneity in school behavior. Findings corroborate and expand upon previous work regarding New Zealand’s policies of enrollment schemes and their adverse effects. Part II expands the implications of school-level selective behaviors to the macro setting of the metropolitan area education market. Because school zones are not mandated to be mutually exclusive or completely exhaustive of the metro area they serve, it is possible that home zones overlap in some areas and provide no coverage in others. School choice is modeled using an ordered probit approach where the number of home zones claiming the household (census meshblock) is the dependent variable. I also calculate meshblock-level schooling opportunity sets (SOS) for the primary and secondary sectors using methods developed by (Gibson & Boe-Gibson, 2014). The SOS factors household-school proximity with school performance into a summary estimate of educational opportunity for each meshblock. The determinants of each meshblock’s choice set and SOS are modeled as a function of household characteristics, with controls for geographic and market influences. I find evidence that both the size and quality of household educational opportunities are statistically significantly associated with socioeconomic status and racial composition. Affluence is a strong predictor of additional choices and higher quality school access while racial composition continues to be negatively associated with both. The “lay of the education landscape” is then considered for each metro area using the Index of Dissimilarity and mapping techniques. The exercise reveals helpful insight into each of the four education markets. The dissertation concludes with a discussion on the implications and relevance of this work to educational reform discourse and planning for both New Zealand and abroad.

Abstract not available

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 sooty shearwater (also known as the muttonbird, Titi, Puffinus griseus) is a long-lived super-abundant, burrow nesting petrel, harvested by Rakiura Maori from breeding colonies, located in southern New Zealand. The harvest is culturally defining and enormously important for Rakiura Maori. The work in this thesis contributes to the Kia Mau te Titi Mo Ake Tonu Atu Research Project being undertaken by Rakiura Maori and the University of Otago, towards assessing ongoing sustainability of the harvest and future threats. Analyses of eight muttonbirder harvest records spanning, 1938 to 2004, show that harvest rates demonstrate, systematic commonalities in seasonal patterns and broad-scale consistency in trends of chick abundance and quality across harvested islands. If co-ordinated and well replicated, harvest records offer Rakiura Maori a low-cost and effective monitoring tool of sooty shearwater reproductive success and long-term population abundance. Hunt tallies provide additional evidence of a dramatic reduction in sooty shearwater abundance from the late 1980s that was also detected by counts from boats off the western seaboard of the USA. A conservative estimate of overall decline in hunt success across diaries, for the period 1972 to 2004, is 1.89 % (CI₉₅ 1.14 to 2.65) per annum, a total reduction of 39.2%. The harvesting records show a sooty shearwater mortality event occurred just prior to the 1993-breeding season at the same time as a severe negative anomaly in both the Pacific Decadal Oscillation and Southern Oscillation Indices. The hunting diaries show a decoupling of chick size with harvest success in the early 1990s. This resulted from a decline in harvest success and an increase in its variability, while chick size remained correlated with changing chick abundance and maintained its pre-1990 average. Long- lived seabirds maintain high survival by skipping breeding and abandoning breeding attempts when oceanic conditions deteriorate, increasing variability in chick abundance is also evidence of pressure on adult survivorship. The multiple diaries confirm these were major demographic events not confined to a single island. My survival estimates for The Snares and Whenua Hou were very high 0.952 (0.896-0.979) compared to earlier estimates for this species. Transience at the colonies is high due to the presence ofjuvenile and pre-breeding birds. Both naturally high survival and the large number of transient pre-breeders indicate sooty shearwater are more resilient to harvest than earlier survival models suggested. There was no evidence for directional change in sooty shearwater breeding phenology over 49-years of harvest. Climate fluctuation/change is therefore apparently not altering egg-laying. Peak fledging occurred fairly consistently in the 2nd of May (IQR = 2.91 days). Yearly variability in emergence occurs primarily due to provisioning and localized fledging conditions. Larger chick size was strongly correlated with delayed fledging and is consistent with the traditional ecological knowledge of the birders. There was no evidence for chicks becoming smaller or that years with starving chicks were more common, so increasing mismatch of breeding with optimal forage was not indicated. The past proportion of birders over the last 20 years (1985 - 2005) has been ~2% all of Rakiura Maori. Approximately 376 birders participated in the 2006 season with an estimated of overall harvest intensity 19.4% (CI₉₅ = 13.8 - 24.2%) and a total catch of 381,000 (CI₉₅ = 262,257 - 487,186) chicks. This study found evidence that catch rates reduced with increasing birder competition partially mitigating effects on harvest pressure. The combined effects of potential climate change on bird abundance and increased harvester competition suggests that the proportion of Rakiura Maori whom choose to bird is likely to decrease as tallies reduce and cost recovery becomes more difficult. Rakiura Maori have for many years cherished and maintained their islands and implemented protective measures to safeguarded titi breeding habitat. Future harvest management will have additional issues to contend with, but Rakiura Maori are necessarily confronting these issues as the titi culture rests on the maintenance of their taonga. The information presented in this thesis shows that combining science and traditional knowledge is a powerful tool for managing harvest sustainability.

L'exode rural des Maori suivant la seconde guerre mondiale a bouleversé le paysage socioculturel néo-zélandais. Cette thèse explore une de ses conséquences directes : l'émergence de gangs maori comme tentative de re-territorialisation de l'espace environnant dans une logique de différentiation par rapport à l'ordre établi. La rupture avec la ville européenne et les traditions ancestrales maori s'imposait. Le gang dit " maori " ne pouvait, et ne peut plus, dès lors être pensé dans le prolongement du tribalisme et du bellicisme maori pré-colonial, analyse figeant le Maori dans des considérations essentialistes. Cette thèse présente le gang maori comme un produit historique contingent et vise, sans cautionner l'approche essentialiste, à déterminer les effets de cette posture analytique sur les pratiques quotidiennes du membre de gang, ainsi que ses rapports au public.Les gangs, qui souhaitaient inventer un espace qui leur était propre, finirent par admettre leur héritage maori, si bien que les membres allaient non seulement réécrire l'histoire de leur organisation en lui trouvant d'autres origines, mais aussi celle du passé maori pré-colonial en y introduisant des éléments propres au gang de rue contemporain

This study is an analysis of environmental content on New Zealand-produced television. As a society, we are facing unprecedented environmental challenges. Television is an important source of environmental knowledge (Shanahan, 1993). It is important, then, to investigate what television is saying about the environment to gain an understanding of how this might shape public attitudes and action. A content analysis was undertaken of 140 hours of television programming, across all genres, from four channels. A coding schedule was developed to identify environmental content on television. This gave information on the prevalence and common topics of environmental content, its relationship to other themes on television, and who is responsible for speaking about the environment. This was followed by a qualitative analysis of environmental content and its place within the narrative context of programmes. The study found that television's attention to the environment is relatively infrequent, with a diverse range of issues and perspectives. Most television narratives focused on a human-centred world, with the environment portrayed as something that was not of direct relevance to daily life. While these portrayals were almost always positive towards the environment, they were frequently linked to consumerist values and were generally supportive of the social and political status quo. An exception to this was the channel Māori TV, where environmental issues were linked to traditional cultural knowledge and the natural world was of more relevance to everyday life. Overall, the prevailing commercial paradigm of television works against the dissemination of important environmental knowledge.

This thesis examines two examples of martial dance theatre: Mika HAKA performed by Torotoro (New Zealand), and The Sound of Silence performed by Samudra (India). Both productions were created for international touring, and this thesis looks at their performance at the Edinburgh Fringe Festival (UK). The companies’ choreography integrates native and foreign dance with their hereditary martial arts. These disciplines involve practitioners in displays of prowess that are also entertaining spectacles. They have an expressive dimension that makes them contiguous with dance – a potential that Torotoro and Samudra exploit. The companies address their audiences with combative and inviting movements: Torotoro juxtapose wero and haka (Māori martial rites) with breakdance; Samudra combine kaḷarippayaṭṭu (Kerala’s martial art) with bharatanāṭyam (South Indian classical dance). Their productions interweave local movement practices with performance arts in global circulation, and are often presented before predominantly white, Western audiences. What is created are performances that are generically unstable – the product of cultural interactions in which contradictory agendas converge. In its largest scope, martial dance theatre might include military parades and tattoos, ritual enactments of combat, and folk and classical dance theatre. These performances propagate images of idealised men that create statements of national and cultural identity. They, and the martial disciplines they theatricalise, are also implicated in the performative construction of gender, ethnicity and race. Torotoro and Samudra’s performances, influenced by queer and feminist agendas, offer insights into martial dance theatre’s masculinist potential, and its contribution to the intercultural negotiation of identities. Prominent European theatre practitioners have sought to employ the martial arts to develop Western performers. If these culturally specific disciplines are expressive and performative disciplines, then what are the implications and complications of this transcultural project?