"Zugl., Hamburg, Univ., Diss., 2000"--T.p. verso. / Includes bibliographical references (p. [377]-393) and indexes.

This thesis analyzes the development of the Jingika book in the first seven Japanese waka anthologies (chokusenshū). Jingika are Japanese poems written on the gods of the heaven and the earth and illustrate man’s interactions with them through worship and prayer. They have characteristics in common with what modern scholars term the Shinto religion, and have been referenced as such in past scholarship. However, jingika are more accurately a product of the amalgamation of native kami cults and foreign Buddhist doctrine. Although the first independent Jingika book emerged in the seventh anthology (Senzaishū), poems which can be termed Jingika book predecessors exist as early as the first (Kokinshū). The second chapter of this thesis determines which of those early poems had the most influence over the development of an independent Jingika book. The last chapter provides a full original translation of the thirty-three poems of the first Jingika book and analyzes the intricacies of their arrangement introduced through new methods of association and progression by Fujiwara no Shunzei. The shrines that are mentioned in the poems also correspond to the development of a state religion centered on a small number of shrines designated as protectors of the state. In light of this, the arrangement of the poems in the Jingika book creates a metaphysical pilgrimage to the most important shrines at the dawn of the medieval period and asserts the emperor’s position as cultural center during a time of political turmoil.

Shinsen rōeishū as a poetry collection of kanshi and waka compiled by Fujiwara no Mototoshi has not been studied as comprehensive as Wakan rōeishū. This thesis focuses on the study of the anthology, the historical and cultural backgrounds, the creator and representative Japanese and Chinese poets, as well as translations and cultural study of several poems. It begins with a broad discussion of the development of poetry recitation and the reception of Chinese literature in Heian period. Next, several more specific aspects of the anthology are discussed, including the emergence and completion of Shinsen rōeishū, the content and its reception, as well as manuscript copies. In the following chapter, discussion about the creator deals with his conservative poetic style and his strained personal relationships with other poets such as Minamoto no Toshiyori. These aspects may lead to a deeper understanding on the relationship between these factors and the spread of Shinsen rōeishū. In the appendices, several representative poems in Shinsen rōeishū are translated. Reasons for the choice of certain target poems are put forward. Meanwhile the translations also include cultural and historical studies for some poems, in order to inspire further study on other poems in Shinsen rōeishū. Additionally, certain influential poets who made great contributions to Shinsen rōeishū as well as the development of kanshi are also discussed, such as Sugawara no Michizane and Bai Juyi.

Thesis (M.A.)--University of Canterbury, 2009. / Typescript (photocopy). Includes bibliographical references (leaves 132-136). Also available via the World Wide Web.

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The dominant part of the research on the “Yûgao” (The Twilight Beauty) story of the Japanese eleventh-century classic the Genji Monogatari (The Tale of Genji) is philological and often excludes a general literary analysis. This story has also been related to Japanese and Chinese literary influences, thereby placing the text in its literary context. The present study is an attempt to relate it more to theories to which it has hitherto been unrelated and thereby formulate a descriptive stylistics in a decontextual perspective. This aim also includes a look at how the theories confronted with the “Yûgao” story may be affected. First I introduce the problematics of context versus decontext by means of a survey of metapoetical texts about the monogatari (tale, narrative) genre with special regard to the Genji Monogatari. Next I analyze the characters and the setting, primarily using a narratological method. This is followed by an analysis of the story’s themes and motives. Chapter 5 looks at compositional elements, while the starting-point for the succeeding chapter is the interpretation of the “Yûgao” story as more or less a fairytale, and thus not as advanced  a narrative as the latter part of the work. I shall, in contrast, argue that there are quite a few aspects of this story that do not fit into the model of the folktale. In Chapter 7 decontextualization as a concept turns from the story as such to address another concept, namely metaphor. Here the meaning of metaphor is expanded in order to include concepts that are not necessarily seen as such. Subsequently, I investigate the symbolic system surrounding the moonflower (yûgao) image. Lastly, the concept of decontext is taken a step further to survey how the genre of the Genji Monogatari has been transformed in the process of translation into the Tale of Genji. The main conclusion is that the “Yûgao” story combines tragic themes with comic motifs to build a symbolic narrative with characters hovering between roles.

The aim of this thesis is to undertake a theoretical analysis of the dynamics of change in pre-Ngāi Tahu and Ngāti Māmoe oral traditions of Te Waipounamu to gain a deeper understanding of their nature, function, evolution and meaning. For the purposes of this thesis a framework will be established to classify changes to encompass different types of alterations made pre-contact and post-contact to authentic and un-authentic oral traditions. This model will analyse the continuum of change and will be applied in later chapters to pre-Ngāi Tahu and Ngāti Māmoe traditions to gain an understanding of the dynamics, evolution and construction of the oral traditions of Te Waipounamu. This study of the morphology of tradition will demonstrate they were never fixed but evolved alongside their communities as they adapted to ensure tribal identity and mana was firmly entrenched in their local landscape. A major component of this thesis will be analysis of Waitaha traditions centring upon three key questions; firstly who were Waitaha peoples, secondly, where were they from, and thirdly, were they, and do they continue to be separate social units? This thesis will contribute to this discussion by analysing literature concerning pre-Ngāi Tahu and Ngāti Māmoe tribal identities to ascertain not just who they were and where they were from but how their identities have been constructed and modified over time. Analysis will examine the role of oral tradition in establishing tribal identity and how Waitaha traditions were changed both pre and post-contact to suit the cultural, political and ideological imperatives of the time, providing an insight into how our ancestors perceived, recollected and constructed the past to suit the needs of the present.

This study was concerned with the health implications of new forms of gambling such as casinos, pokie machines and internet gambling for Māori women and their families in Auckland and the Bay of Plenty region of Aotearoa (New Zealand). It set out to discover what culturally appropriate services were available and the extent to which Māori women gamblers were utilising them. The literature documenting Māori perceptions of gambling shows that Māori women gamblers and their partner/whānau members and gambling service providers have been little studied previously. These goals translated into the following specific aims: 1) to study how Māori women problem gamblers, their partner or whānau members and key informants perceived gambling, what it meant to them and why they did it; 2) to investigate the consequences of gambling for Māori women, whānau and service providers in dealing with the effects of gambling; 3) to report on how these three groups dealt with the effects of gambling; and 4) to discover what helped to bring about positive changes for the three groups. All of the aims were achieved. A Māori approach (Kaupapa Māori), combined with a naturalistic approach to data collection, was adopted. Qualitative methods are most appropriate to use when working with some Māori, as there is a growing realisation that research with Māori needs to be interactive. A Māori research procedure modelled on the ritual ceremony of encounter (Pōwhiri) provided an appropriate structure for the development and presentation of the research process. The major focus was on the qualitative data obtained from semi-structured interviews in two locations - Rotorua and Auckland. The interviews were conducted with twenty Māori women gamblers, sixteen whānau members including partners and ten interviews with staff involved in services that provided help for problem gamblers. The three interview schedules were based on a number of broad themes and open-ended questions to obtain meaningful descriptive data. The interviews were audio recorded and used to produce transcripts that were then sent back to the participants for feedback. Qualitative data analysis was conducted on the returned documents. The findings from this study revealed major impacts of the women's socio-economic, familial and societal circumstances on gambling behaviour and its effects, which are areas of concern for mental health professionals and researchers. The mythical Māori canoes on which Māori voyaged from their place of origin (Hawaiiki) to Aotearoa, the Waka, provided an appropriate metaphor to present the interrelationship between the pull and push factors toward gambling, and its implications for society. This is illustrated as a spinning waka, Te Waka Hūrihuri. On the other hand, Te Waka Māia (courageous) demonstrates the relationships between the variables that help Māori women gamblers to cope and helpful strategies found to assist them to modify or stop their gambling behaviour. It is recommended that the government limit the proliferation of gaming venues and continue to encourage development of emerging Māori services. Moreover, a coordinated approach is essential, as Māori women gamblers, partners and whānau members need to heal together for positive outcomes for Māori health development in Aotearoa. The main implication of this study is that a wide range of further research into Māori and gambling is required. Recommendations on ways in which the current delivery of services in Rotorua and Auckland could be improved are: That the Ministry of Health purchase services that establish support groups for Māori people with problem gambling and their whānau, and That non-Māori provider services and organisations support the development of emerging Māori services. Heeding the outcome of this research should help improve New Zealand's existing health policy and capacity for Māori women's health development. It should also enrich our understanding of the adaptation patterns of Māori whānau member/s, and thus should have implications, not only for Māori health policies, but also relevance for the wider field of international cross-comparative research on indigenous gambling and mental health issues. Limitations of this study included a small, localised sample that means the findings can only tentatively be generalised to the wider population of Māori women gamblers. Nonetheless, information gained from the study contributes to understanding of the adaptation patterns of Māori women gamblers, their whānau member/s, and those who are trying to help them. It is hoped that the study will make it at least a little less true that every day is a war day for Māori women and their whānau trying to deal with the problem of gambling.

Kia mau ki te rangatiratanga o te Iwi o Hauraki Just as the whakataukī explains Hold fast to the power and authority of the Hauraki tribes the focus of this study is to examine and evaluate the impact of Te Ao Pākehā on Pare Hauraki lands and Tīkapa Moana under the mana of Pare Hauraki Māori and Pare Hauraki tikanga. The iwi of Pare Hauraki have land claims through the, (Wai 100) and the Hauraki Māori Trust Board, before the Waitangi Tribunal highlighting whenua issues and their impact on Pare Hauraki iwi. Also relevant is the foreshore and seabed issue which is documented leading on to the infamous Foreshore and Seabed Act 2004, (for Māori anyway), sparking widespread opposition by Māori throughout the country, and other supportive non-Māori groups because of the issue concerning Māori kaitiiakitanga and guardianship roles. This investigation will commence by outlining the histories of discovery and settlement of Pare Hauraki, the concept of mana-whenua/mana-moana as it applies to Pare Hauraki Māori and our tikanga, and then to subsequent issues leading to land alienation of the early 19th to late 20th cenutries and then to the foreshore issue of the early 21st Century. This research will include information showing that before 1840 to Te Tiriti o Waitangi and thereafter that Pākehā and various Crown agents, through legislation claimed the rights to the lands, waterways and oceanic areas under the kaitiakitanga of my tupuna of Pare Hauraki. Tupuna and other iwi members have expressed their disgust seeing the mana of their traditional lands, waterways, oceanic areas and kaitiaki roles slipping away from them through these activities. Therefore, this thesis is a response to those issues and the impact on (a), Māori as a people, and our tikanga Māori and (b), Pare Hauraki Māori as the kaitiaki/guardians of the Pare Hauraki rohe/territory in accordance with tikanga Māori, and the significance of the responsibilities which arise out of the Māori concepts of kaitiakitanga, manaakitanga and rangatiratanga.