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In the summer of 2008, the Spanish legislature resolved to grant great apes (though not all simians) basic human rights. While the decision to grant such rights came about largely through the lobbying efforts of the Great Ape Project (GAP), the decision has potential reverberations throughout the scientific world and beyond in its implications for shaping determinations of "what is human." Such implications do not appear to be lost on various groupings of scientists who have spoken about their opinions about the case and the project in general. These groupings of scientists, I argue, using the work of Mary Douglas and others, can be compared to "tribes" actively advancing and defending their classifications of the "human" in a bid for a retention or expansion of power. (Contains 24 notes.)

In the discussion of international student mobility, virtual exchange(s) (VE) become increasingly important. Similar to on-site exchanges, VEs aim to provide students with an international experience and transcend geographical, social, and cultural boundaries. While students' experiences with VEs have been presented repeatedly, this paper focuses on an aspect that features less prominently in the literature: the perceptions of a VE from the perspective of the facilitating team. We report on our experiences, interactions and reflections as supporting teacher educators in a VE project between German and New Zealand pre-service English teachers and New Zealand students of German. We employ the collaborative research approach of duoethnography to critically reflect on our experiences and practices with the VE as well as to portray our reflections on duoethnography as our chosen research approach. Our findings are based on continuous individual and collaborative written reflections throughout the project. [ABSTRACT FROM AUTHOR]

The second wave feminist dream of smashing the patriarchy remains a task yet to be completed on a complex to do list. Women, particularly able-bodied cis-gendered white women however do enjoy the privilege of living longer than men. But our longer lives take place within patriarchal-capitalist systems where many women's social and cultural rights continue to be compromised. How do we ensure that all women can exercise our right to health and wellbeing? In this paper, the authors examine, critique, review and re-vision the dynamics of power and patriarchy over three distinct time periods – 1999, 2019 and 2039. We look to the past to track progress; we look to the present to see what we have achieved and look to the future for what might be. This conceptual paper is informed by the authors' expert knowledge, a review of the literature and the novel use of speculative ethnography. The authors conclude that patriarchy remains not only a negative determinant of women's health that needs to be smashed, but is also a threat to all people and to planetary health. [ABSTRACT FROM AUTHOR]

In the Māori world, people move backwards into the future. The past is on the horizon, we can see it, we know it. The future remains uncertain, we must sharpen our senses and proceed with caution. This article contends that a change of perspective is the most powerful tool to identify multiple ethical implications when conducting research in settings characterized by unfolding processes that weave together human interventions and non-human agency. Walking backwards and based on ethnographic fieldwork in Māori lands, scientific laboratories, research nurseries, and healthy and declining forest in the upper North Island of New Zealand, this paper reflects on the ethical issues that arise from meeting in the field with scientists, Indigenous experts, lethal microorganisms, and giant ancient trees, while also considering the evidence of past multispecies encounters and the uncertainty of future ones. Aware that most of the terrestrial biomass remains outside the field of vision of institutional review boards, this article argues for the adoption of a broader conception of ethics, not as a human construct associated with the production of knowledge, but rather as an essential component of all interdependencies that make life possible on Earth. [ABSTRACT FROM AUTHOR]

Coastal protection measures are intended to stabilize the boundaries of land and sea—and of private property. But structural engineering solutions, such as seawalls, have negative side-effects in terms of environmental and climate justice: they cause erosion of adjacent areas, they limit public access, and they can lead to the loss of sandy beaches. So-called "soft" coastal protection approaches promise more sustainable and just alternatives. The article explores the role of the more-than-human in such practices. Arguing that the popular framing of coastal protection as "working with nature" is a strategic naturalization, the paper aims to develop a more-than-human take on the political ecology of coastal protection. The empirical basis is built from ethnographic material on volunteer dune restoration by Coast Care groups in Aotearoa New Zealand. The analysis shows that the "multispecies agencies" (Locke, 2013) at work in various practices associated with Coast Care include communities of plants and animals, human care work and artefacts, as well as abiotic elements such as sand, wind, water and concrete. The article argues that to foster political and practical engagements for more sustainable coastal naturecultures, these entanglements should be made explicit and accountable. A more-than-human political ecology approach to understand the promises of soft coastal protection therefore combines three analytic sensibilities. Firstly, it looks at the ontological politics and categorization practices that define and enact specific versions of coastal nature. Secondly, it focuses on the politics of care in multispecies worlds, including the abiotic. And thirdly, it takes into account the "ordinary politics" of contested coastal space, decision-making and planning. [ABSTRACT FROM AUTHOR]

This paper draws on Callon's [2005. “Why Virtualism Paves the Way to Political Impotence: A Reply to Daniel Miller's Critique of The Laws of the Markets.”Economic Sociology: European Electronic Newsletter6 (2): 3–20] concept of agencement, together with Latour's [1987.Science in Action: How to Follow Scientists and Engineers Through Society. Cambridge, MA: Harvard University Press] concept of immutable combinable mobiles to illustrate how Henry Devenish Skinner, ethnologist and anthropology lecturer at the Otago Museum and University sought to form and shape Māori identity, history, culture and populations as subjects of liberal government. It does this through an exploration of Skinner's fieldwork and collecting practices. The paper suggests that forms of analysis mediated through the American History School, and the culture area concept were deployed during the emergence of anthropology as a discipline in New Zealand (between 1919 and 1940) to produce ethnographic authority that then acted as a point of connection between scientific networks and the colonial administrative field. [ABSTRACT FROM PUBLISHER]

In the early 1920s, Henry Devenish Skinner of the Otago Museum, Dunedin, New Zealand, entered into a correspondence with Roland Burrage Dixon of the Peabody Museum and Harvard University and with Te Rangi Hiroa, then Director of Maori Hygiene in Auckland, New Zealand. The correspondence centred on recent publications by Dixon that used an experimental craniological analysis of his own devising to construct a number of global racial types and to trace their prehistoric migrations. This work had a bearing on theories of the settlement of Polynesia, in particular of New Zealand, a subject of vital interest to Skinner and Te Rangi Hiroa. Although the weaknesses of Dixon's technique were well documented in subsequent reviews, both New Zealanders were initially swayed by his arguments. This paper looks at the details of and context for the interactions between the three scholars and the possible impact of this correspondence on later work. [ABSTRACT FROM AUTHOR]

In New Zealand, Maori (the indigenous people) are intimately tied to lands and waters within their tribal territories. Resource use and development has the potential to adversely affect the nature of their relationship, however. In recent decades, Maoris have been seeking greater recognition for their cultural interests through resource managers. A challenge for Maoris arises when resource managers utilize western science techniques that emphasize physical and biological values rather than specifically responding to cultural interests. This paper introduces one conceptualization tool for Maori—Cultural Opportunity Mapping and Assessment—to apply and assess the extent to which different environmental conditions afford them opportunities to engage in a range of cultural experiences, particularly in geographic locations. The paper explains how such a process represents the first stage in the preparation of responsive resource management strategies and plans that deliver cultural outcomes. [ABSTRACT FROM AUTHOR]

This paper takes a fresh look at Maori women and leadership through individual and collective storytelling. Stories or pubar;rākau about Maori women leaders involved in environmental sustainability, employment rights, and sport are used to reveal the often silenced realities of Maori women’s leadership and challenge dominant leadership discourse. Findings suggest mana wahine/the power and authority of women is a critical element of Maori women’s leadership as well as values and concepts that feature in traditional purakau and cultural roles for women. The holistic nature of Maori leadership was captured by considering three interrelated and fluid spheres – leadership as influence, leadership in context and the performance of leadership. These stories are a preface and we invite others to join the dynamic process of storytelling so that the plurality of Indigenous women’s leadership perspectives, experiences and performances are recognised and celebrated. [ABSTRACT FROM AUTHOR]

Purpose – The health-promoting schools (HPSs) framework has emerged as a promising model for promoting school connectedness in the school setting. The purpose of this paper is to explore the potential for food practices to promote school connectedness within a HPSs framework. Design/methodology/approach – This study explores food practices within a New Zealand secondary school by using an ethnographic methodology, with interviews and observations, to explore in-depth the range of food practices that occurred within the school across a whole school year. Thematically the data were ready for school connectedness indicators across the recorded events, and categorically the practices were coded according to their level of occurrence within the HPS framework. Findings – The findings showed that food practices occurred across class- and school-level organisation, ethos, environment, and community partnerships, and indicated that they may be valuable assets for a HPS approach to school connectedness. By integrating the findings of the present study with previous literature the authors suggest a HPS framework for promoting school connectedness through food practices. Originality/value – This paper contributes to the emerging research on whole-school approaches to building school connectedness, and provides a first contribution on the value of food practices for school connectedness. [ABSTRACT FROM AUTHOR]

In contemporary times, corporate philanthropy is positioned as an effective means to 'solve' a variety of social problems. Childhood obesity is one such 'problem' that has captured the interests of schools, corporations, industry groups and a number of 'not-for-profit' players. In this paper, I critically examine how the private sector uses the notion of philanthropy to shape school-based solutions to obesity and unhealthy lifestyles. By conducting a critical ethnography in two New Zealand primary schools and drawing on Foucauldian notions of government and 'practices of assemblage', I illuminate how a number of organisations officially planned to employ philanthropy as a means to govern others, as well as what actually happened when these plans met their intended targets: children, teachers and principals. Although corporations, charities and schools were assembled together through their combined 'will to give', the notion of philanthropy helped to re-assemble and re-invent private sector organisations so that they were seen to be socially responsible, healthy, and even educational. Philanthropy also worked to mask private sector players less altruistic interests: branding, public relations strategies, avoidance of stricter regulations and legislation, and the desire to profit. [ABSTRACT FROM AUTHOR]

This paper is a selective consideration of the scene of the establishment of the first school in New Zealand in 1816. By foregrounding the possible views of the indigenous (Maori) people about schooling, the authors show that the promise of schooling was impossible to fulfil. Our argument is that the first teacher(s)' refusal to learn from the people they intended to teach ensured that a proper educational relationship between Maori and European could never be established. [ABSTRACT FROM AUTHOR]

This paper describes the Niuean community and the evolving roles of Niuean language and identity in New Zealand, where the majority of Niueans now reside. As part of the Pasifika Languages of Manukau Project (PLMP), 30 New Zealand Niueans participated in detailed interviews on issues relating to language maintenance. This paper considers their responses both quantitatively and qualitatively. The quantitative data provide a basis for discussions on identity; considering age-graded changes in the areas of first language, reported language proficiency and language use. The qualitative data, which draw on personal narratives from the interviews, focuses on why these changes are taking place. The narratives provide vivid illustrations of the importance of both English and Niuean, the different roles that the two languages serve, and the conflict that many Niueans experience when attempting language maintenance initiatives in an English-dominant context. [ABSTRACT FROM AUTHOR]

This paper examines the situation for Maori learners for special needs in Aotearoa/New Zealand. Despite considerable legislation and official documentation supporting the provision of culturally appropriate special education services for Maori, research shows that these learners are often neglected, overlooked and sometimes even excluded.The main factors contributing to this situation are: a shortage of culturally appropriate services, programmes, assessment measures and resources; and individual and societal beliefs, attitudes and practices that are detrimental to Maori children, parents and families. A range of initiatives to overcome these barriers are outlined. These include strategies for encouraging greater Maori involvement in special education; compulsory, bicultural pre- and in-service education for all special education personnel; an increase in bicultural, multicultural and social justice components in the national curriculum; and the devolution to Maori and people with disabilities decision-making powers in all areas that affect their lives. [ABSTRACT FROM AUTHOR]

In this paper we examine the ways New Zealanders connect with global and local discourses about the home, and in turn interpret and create their houses and homes, by engaging with print media such as lifestyle magazines and associated building trade literature. The paper is influenced by recent calls for more finely grained and nuanced interpretations of the interplay between the global and the local in the constitution of the everyday lived experiences of urban dwellers. In this meta-theoretical context, house and home are central sites for the construction of identity and meaning. Our argument is that New Zealanders' sense of home is constructed in a dialectic between household members, who negotiate the meaning, creation and use of houses amongst themselves, and the media, comprising image- and taste-makers, who draw on local and global frameworks to both reflect and shape taste and thus create normative images and ideals about what constitutes a 'home'. The paper begins by situating the study in a discussion of the media as a shaper of taste and consumption patterns. This is followed by an analysis of data drawn from a survey of house and home related print media and intensive interviews of a sample of householders in Christchurch, New Zealand. The results of the analysis are presented around a set of key themes which include: product choice, functionality, aesthetics and identity; technology and simplicity of design; rooms and other indoor/outdoor spaces; and gender. The final section examines the links between the media and the ways people interpret and create their homes. The study shows that home-making is an ongoing and contingent activity in which both local and global influences are present but they are mediated through the lives and experiences of the homemakers. [ABSTRACT FROM AUTHOR]

The article discusses a research on mobilities and transformation in New Zealand. It highlights the major role of geographers in the research through application of holistic ways of geographies and mobile system. Also emphasized is the impact of mobility of academic projects to the networks and regions in the country.

Purpose – Food practices, including associated routines, rituals, and habits, are an unexplored area in school health promotion. The purpose of this paper is to fill this gap through exploring how food rituals act as vehicles for young people to establish, maintain, and strengthen social relationships. Design/methodology/approach – Through an ethnographic inquiry, including observations and interviews with teachers and 16-18 years old students in New Zealand, everyday practices were explored in-depth across one school year. Findings – The findings include three food rituals as significant for young people in managing their social relationships, including the lunch walk, ritualised sharing, and gifting food. The findings highlight the importance of everyday food rituals for young people’s social relationships. For instance, gifting cake mediated care to friends, showed trust in the relationship, and allowed to reciprocate; the lunch walk encouraged social interaction and was a means by which young people could integrate into a new group; and ritualised sharing food involved negotiating friendship boundaries. Research limitations/implications – The study is exploratory with findings reported from one school. Further research exploring how young people use food rituals in their everyday lives for managing social relationships is needed. Originality/value – A focus on social relationships in settings such as schools could broaden the scope of nutrition promotion to promote health in physical, mental, and social dimensions. Implications for school health promotion are discussed. [ABSTRACT FROM AUTHOR]

Maori tribal authorities have sought to measure the wellbeing of their people as a baseline for determining the extent to which their economic, social, and cultural goals are being achieved. In recent years, data from government-administered social surveys and/or censuses have become a significant source of information. Using the tribal authority of Te Runanga o Ngai Tahu (TRONT) as a case study, this paper explores and compares data concerning Ngai Tahu wellbeing contained in two recently completed TRONT reports: the Ngai Tahu State of the Nation 2015 report (a quantitative study derived from government-administered survey data); and, the preliminary findings from the Ngai Tahu Whenua Project (a qualitative study undertaken by TRONT). Both studies present similar results regarding levels of tribal economic wellbeing, however, they show different results in regards to levels of cultural wellbeing. The qualitative study reveals reasonably high levels of cultural engagement among participants. Conversely, the quantitative study demonstrates reasonably low levels of cultural engagement. The difference is explained in each study's approach to understanding culture. The quantitative study viewed culture as engagement in 'static' cultural practices, whereas the qualitative study viewed Maori culture as a 'lived' set of deep networks and connections between individuals, their whanau (extended family), and places of symbolic cultural importance (particularly land and water). It is argued that measuring 'lived' culture would provide a better means of ascertaining cultural wellbeing. It is suggested that a useful means of measuring Maori lived culture would be to determine the quality and depth of relational networks. [ABSTRACT FROM AUTHOR]

Objective: This study examines the development of new tools for analysing links between ethnicity and health outcomes. In a New Zealand context, it focuses on (1) how ethnicity is increasingly articulated as a social construct, (2) how individuals belonging to more than one ethnic group have been recorded and reported in research, and (3) health research and policy implications of the growing proportion of New Zealanders who claim multi-ethnic affiliations., Design: New Zealand provides a microcosm in which to consider ethnicity, indigeneity, migration and intermarriage, and their interacting effects on society, culture, identity and health outcomes. Against a backdrop of historical debates about the measurement of race, and then ethnicity, the paper explores recent changes in the recording and reporting of ethnicity in the five-yearly Census of Population and Dwellings, and in death registrations. These changes are then considered in relation to the study of ethnic health disparities and the development of policies to overcome them., Results: In the 2001 Census, of those who responded to the ethnicity question, at a level 1 classification 7.9% gave more than one response. In relation to the indigenous people of New Zealand, of all those who recorded Māori as one or more of their ethnic groups, only 56% recorded Māori only. In the younger age groups, less than half the Māori ethnic group were Māori only. Single ethnic categories disguise considerable within-group diversity in outcomes., Conclusion: While single ethnic group disparity studies have been useful in the past, we suggest that more sophisticated ways of conceptualising and analysing ethnicity data in relation to health disparities are now required in New Zealand. Based on the New Zealand experience, we also suggest that as international migration continues, and as intermarriage becomes more frequent in most countries, there will be pressure to move from single group race-based measures towards culturally-based complex ethnicity measures.

Copyright of Culture, Health & Sexuality is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Traditional healers in many parts of the world have used family focused understandings and interventions well before the emergence of western family therapy theory and practice. This paper gives a detailed account of New Zealand Māori traditional healing work with a Cook Island Māori family in which the eldest daughter was in considerable distress as were her family, who believed that she had become maki tūpāpaku (possessed). This account is told from the perspectives of the child psychiatrist, the traditional healer and the mother of the family. While the intervention bears a superficial resemblance to western family therapy approaches, the theoretical foundation reflects the traditional healer's New Zealand Māori world views in which spiritual understandings are paramount, and concepts of mana, tapu and mauri guide him in the family healing process. The single session described here can be viewed as an indigenous family therapy intervention involving six generations of family members, both living and deceased, in the one room. Conclusions: Indigenous communities have called for traditional healers to be employed alongside child mental health workers and family therapists who work with their communities. Close and sincere collaboration between an indigenous traditional healer and a health professional can offer a family in distress healing possibilities that may not be available to them in conventional child mental health or other family therapy settings. [ABSTRACT FROM AUTHOR]

This paper describes the characteristics and benefits of a visual ethnography method called 'video diary.' The authors illustrate the special features of the method based on their experiences in using it to understand consumer acculturation of Pacific Islanders in New Zealand. In brief, research participants benefit from the control and voice that video diaries give them. Researchers benefit from 'saturated description' and collaborative analysis. The benefits of video diaries are particularly suited to ethnographic research with people from collectivist or vulnerable groups. Video diaries can be used alone or along with other ethnographic methods and the authors recommend them to consumer researchers, who want to understand routine and private aspects of consumers' lives or any aspect of culture. Their range of use is limited only by one's imagination. [ABSTRACT FROM AUTHOR]

This paper focuses on evolving Māori centred qualitative research methods, and the cross-cultural relationship between two researchers who identify respectively as Maori and Pākehā New Zealanders. The researchers discuss methodology issues which surrounded the school based Te Whakapakari research project. The project's aim was to raise the academic achievement of Maori (indigenous New Zealanders) mainstreamed children. The writers discuss their theoretical and personal backgrounds, and the accommodations they each made to meet the goals of the project. The writers argue that the face-to-face aspects (he kanohi kitea) of the project were integral to the project's success. The qualitative research based project included action research, and Māiori-based professional development. A Freirean approach was integral to professional development. The writers worked alongside six teachers and school leaders. [ABSTRACT FROM AUTHOR]

This article previews the April 2007 issue of the "Journal of Asian Communication." The article notes that the current issue focuses on language and communication in Australia and New Zealand. The author highlights the bicultural nature of both countries, as Europeans and indigenous cultural traditions interact on a regular basis. The article also states that globalization has made Australia and New Zealand even more of a cultural melting pot, and articles in the issue focus on ethnic diversity and multiculturalism in both countries.

The latest Maori Electoral Option (MEO) resulted in a seventh Maori seat in Parliament contested in the recent election. Over a four-month period in 2001, 18,738 Maori exercised their Option to shift electoral rolls - three- quarters of them moving from the General roll to the Maori roll. This paper looks at the latest Option and its effectiveness as a communication campaign. The MEO is controversial because many New Zealanders are divided about the democratic fairness of separate Maori seats. The spectre of a dozen Maori electorates, if all Maori join the Maori roll, is unnerving to opponents who concentrate their fire upon the cost and conduct of the campaign. The MEO challenges traditional assumptions about objective political communication. The Option pioneered a systemized method of kanohi ki te kanohi (face-to-face) communication. Developed by Maori for Maori, the model has been used in other government communication campaigns but remains controversial because of the lack of centralised control over the delivered message and the difficulty of measuring the campaign's success. This paper explores the issues surrounding its methods and effectiveness. [ABSTRACT FROM AUTHOR]

This paper argues that self-determination to the greatest extent possible is a legitimate aspiration for Maori people. It is argued that in education this requires a philosophical and policy response more focused on Maori autonomy than can be provided within the bicultural framework that has lately informed Maori relationships with other actors in the education arena. The paper considers the place of kohanga reo, kura kaupapa Maori and wananga in relation to broader Maori aspirations for self-determination and discusses proposals that these aspirations be furthered through the establishment of a Maori Education Authority. It is also argued that opportunities for self-determination in New Zealand are compromised by the government's unwillingness to alter a tightly controlled centralised education market to provide genuine Māori autonomy over what type of education might be available and to what end. [ABSTRACT FROM AUTHOR]

The article offers information about the American plan of professional discipline of anthropology in New Zealand. The said professional discipline was established in 1950 at the University of Auckland through the appointment of chair and foundation professor of social anthropology, Ralph Piddington. Already by 1958, all four fields of the American plan were fully represented at Auckland.

Recent levels and trends of mortality and fertility of the minority Maori population of New Zealand are analysed. On this basis two projections for the year 1976 are presented, the first assuming a further rise in life expectation, which has already increased rapidly over the last two decades and the other that both mortality and the consistently high fertility levels will be reduced. Last century the decrease of the Maori population appeared to prove that culture contact led to the "racial suicide" of "inferior races." Their plight was widely recognized both in New Zealand and abroad, and gave rise to a series of speculative, even bizarre, essays dealing with the "Passing of the Maori." The sole concern of this paper is with the components of the rapid Maori growth rate-- mortality and fertility. Once these variables have been analysed it will be possible to speculate about future short-term trends of growth. At each census date some age group of males showed higher survival rates than did the same section of the female population. At the earlier period, survivorship levels were lower among females than among males over a wider span of ages, but mainly at childbearing and post-childbearing ages.

Adopted at birth and brought up Pākehā, I discovered at the age of 30 that I am also Ngāi Tahu (Māori). I am hybrid. Hybridity is much discussed in Aotearoa/New Zealand; some envisage it as a productive space which can liberate the subject from not belonging, others argue that the hybrid can negotiate between races. Still, others feel an exhausting pull from one side to the other. As Ngāi Tahu, our iwi identity is already caught up with complicated issues of hybridity due to historical high rates of intermarriage with Pākehā. Using creative practice research and autoethnography I explored and expressed my new hybrid identity by filming myself speaking my pepeha, a traditional Māori introduction. As a filmmaker, I am accustomed to being behind the lens, in control, and to stand in front of it and speak Te Reo Māori was humbling and difficult. In this chapter I discuss how I worked with Māori knowledges in order to perform myself as an in-betweener and created a work that speaks to the ongoing losses of adoption and the complicated and rich space of hybridity. [ABSTRACT FROM AUTHOR]

The researchers aim in this synthesis is to interpret the cultural constructions of menopause in Indigenous women and apply these interpretations to the context of Māori women in Aotearoa/New Zealand. There is a lack of research about Indigenous women's interpretations of health, and how culture mediates understandings and experiences of menopause. There is even less research regarding Māori women's understandings and experiences of menopause, as the discourse is dominated by Western ideology. Using meta ethnography methodology, the researchers selected eight studies, that provided the foundations to enable the interpretation of the cultural constructions of menopause in Indigenous women. The findings were then translated into four metaphors- natural, cultural protection, freedom and idiomatic and then were subsequently translated to Māori concepts mana wahine, Mātauranga Māori, tikanga and pepeha. We suggest that broader mainstream understandings of the cultural constructions of menopause for Indigenous women are necessary to provide equitable health outcomes for Māori and other Indigenous women. The researchers further developed a model that can be used to represent the foundations of Māori women's conscious understandings and experience of menopause. [ABSTRACT FROM AUTHOR]

Introduction: This retrospective cohort study of myringoplasty performed at Tauranga Hospital, Bay of Plenty, New Zealand from 2010 to 2020 sought to identify predictive factors for successful myringoplasty with particular consideration given to the known high prevalence of middle ear conditions in New Zealand Māori. Methods: Outcomes were surgical success (perforation closure at 1 month) and hearing improvement, which were correlated against demographic, pathological, and surgical variables. Results: 174 patients underwent 221 procedures (139 in children under 18 years old), with 66.1% of patients being New Zealand Māori and 24.7% New Zealand European ethnicity. Normalized by population demographics, New Zealand Māori were 2.3 times overrepresented, whereas New Zealand Europeans were underrepresented by 0.34 times (a 6.8 times relative treatment differential). The rate of surgical success was 84.6%, independent of patient age, gender, and ethnicity. A postauricular approach and the use of temporalis fascia grafts were both correlated with optimal success rates, whereas early postoperative infection (<1 month) was correlated with ∼3 times increased failure. Myringoplasty improved hearing in 83.1% of patients (average air-bone gap reduction of 10.7 dB). New Zealand Māori patients had ∼4 times greater preoperative conductive hearing loss compared to New Zealand Europeans, but benefited the most from myringoplasty. Discussion/Conclusion: New Zealand Māori and pediatric populations required greater access to myringoplasty, achieving good surgical and audiological outcomes. Myringoplasty is highly effective and significantly improves hearing, particularly for New Zealand Māori. Pediatric success rates were equivalent to adults, supporting timely myringoplasty to minimize morbidity from untreated perforations. [ABSTRACT FROM AUTHOR]

The article discusses a research concerning the sex ratios, partnership and care for ageing population in New Zealand. It highlights the publication of the paper "Has the NZ 'Man Drought' broken?" in 2013 which depicts the age range between women and men in the total population of the country. It also emphasizes the impact on regional dimensions of population changes and as well as the focus on the ethnicity in the country.

Objective: To describe the epidemiology of pediatric type 1 diabetes over 50 years in Canterbury, New Zealand. Further, to explore variation in case presentation according to age, gender, ethnicity, urban/rural character, socio‐economic deprivation and immunogenetic features. Research Design and Methods: Prospective ascertainment of cases commenced in 1982, and incident cases presenting 1970–1982 were ascertained retrospectively from clinical records. Eligibility criteria included diagnosis of type 1 diabetes by a physician and commencement of insulin therapy at diagnosis and age less than 15 years. Data collection included name, hospital number, date of birth, date of diagnosis, and date of initiation of insulin treatment. Full address at diagnosis was assigned an urban–rural classification, and a deprivation score. HLA‐DQ susceptibility alleles and diabetes associated autoantibodies were determined. Results: The incidence of type 1 diabetes increased more than 5‐fold (3.9% per annum) over 50 years for the entire cohort. The mean for 5‐year periods, starting from 1970, increased from 5.3 to 29.0 cases per 100,000 person years. Incidence was greatest in the 10–14 year age group. The cohort is predominantly European (89.4%), but there has been an increase in cases identifying as New Zealand Māori in the last three decades. Weak evidence was found for reduced incidence of type 1 diabetes in rural regions (adjusted IRR = 0.70, 95%CI 0.52 to 0.91, p = 0.011). Conclusions: The incidence of type 1 diabetes in children aged less than 15 years continues to increase with time. Incidence was significantly affected by age, ethnicity, and urban/rural characterization of address at diagnosis. [ABSTRACT FROM AUTHOR]

Copyright of Revue Anthropologie et Sociétés is the property of Anthropologie et Societies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract: This paper reports on lemma-based phonetic variation observed during a year-long sociophonetic ethnography of an all girls'' high school in New Zealand. In-depth acoustic analysis was conducted on tokens of the word like from the girls'' speech. This is a word with a number of different grammatical functions, such as quotative like (I was LIKE “yeah okay”), discourse particle like (It was LIKE so boring), and lexical verb like (I LIKE your socks). The results provide evidence that the different functions of like can vary systematically in terms of their phonetic realisations and that the realisations of some phonetic variables may vary depending on a combination of a word''s function and the social group of the speaker who produced it. Additionally, the results provide evidence of a relationship between phonetic reduction and an individual speaker''s probability of using like when producing a quotative. This finding lends support to probabilistic models of speech production where activation is not filtered through a phonological buffer and where there is a link between lemma-based and acoustically rich information. [Copyright &y& Elsevier]

Using memoirs of dance, land, and music, this paper is an ethnographic investigation in two diverse dance cultures and identifies the cultural knowledge that is embodied in movement. This dance ethnography examines contemporary expressions of Maori dance as done by the Atamira Dance Collective in Auckland, Aotearoa/NZ; in addition, Wolof sabar dancer Tacko Sissoko, a dancer/teacher extraordinaire in Dakar, Senegal is also considered. The portraits provide a window into the epistemologies embedded and disseminate within the unique movement literacies. Using decolonizing theory and practice as well a auto-ethnographical experiences of dancing with these communities, I explore the links between dance, water, music and identity. The research and analysis reflects my striving to highlight the intersections between the fields of Anthropology, Indigenous Studies, Danc Studies, and African Studies. [ABSTRACT FROM AUTHOR]

This paper seeks to explain the absence of Māori food in the public culinascape. Drawing on the work of Heldke and Hage, I develop an analysis in terms of a politics of palatability. There are few Maori restaurants because there is not a clientele. There is a limited Māori clientele because Māori as a group lack the economic resources to support restaurants and, unlike migrant ethnic groups, have many other sites of community. There is a limited Pākehā clientele because Pākeha do not enjoy Maori food. This dislike of Maori food is, I argue, a social taste, that can be understood in a context where Māori demands for rights on the basis of their indigenous status have disturbed the ways in which Pakehā belong to the nation. Following Harbottle, I argue that Maori have a "spoiled identity" for Pākehā, and that this can be read both as a sign of Maori subordination and as a sign of Māori power. What this analysis suggests is that the public culinascape can be read as a map of the field of race relations in Aotearoa New Zealand. [ABSTRACT FROM AUTHOR]

The article discusses the interventions in life-threatening conditions in New Zealand during the past two centuries. It focuses on the beliefs and practices of the Maori tribe during pre-European times and the medical treatment by the early settlers of New Zealand. It discusses interventions done in the 19th century including laryngeal intubation for diphtheria in 1889, anti-tetanic serum injections in the 1900s and pressure ventilation with intratracheal insufflation anesthesia in preventing a pneumothorax problem during intra-thoracic surgery in 1914.

The New Zealand (NZ) short front vowels are often considered as a defining feature of New Zealand English (NZE), yet research which has considered data from both the Pakeha (NZ European) and the NZ Maori communities has noted slightly different patterns in the realisations of the vowel in the KIT lexical set in the respective communities (Bell 1997a, b; Warren and Bauer 2004). This paper compares the short front vowel series of NZ Maori students with that of NZ Samoan, Tongan, Cook Island and Niuean students and demonstrates how the NZ short front vowel series mark both similarity and difference across NZ communities. Our findings show that NZ Maori students have a greater degree of centralisation in their KIT vowel and a greater degree of raising of their DRESS and TRAP vowels than their NZ Pasifika counterparts. However, the manner in which the vowels raise and centralise distinguishes NZ Maori and Cook Island students from their NZ Samoan, Tongan and Niuean cohorts. The latter observation highlights problems with the pan-ethnic “Pasifika” label used to distinguish NZ Maori from other NZ Polynesian communities. [ABSTRACT FROM AUTHOR]

Modern nations like Aotearoa-New Zealand have a history of subjecting indigenous and minority peoples to education experiences that abandon us, destroy our languages and cultures, and actively strive to assimilate us. Throughout the world, greater than ever numbers of indigenous communities are establishing their own educational structures and systems that are better suited to their linguistic, cultural, educational and economic development and advancement. The hard work by parents, teachers, researchers and likeminded colleagues are having significant impacts on collective change for the betterment of indigenous and minority peoples. I shall focus this paper, then, on the complex relationships confronted by indigenous Māori people teaching and learning betwixt worlds, that is to say the relations between Māori, Pasifika and New Zealand European Pālangi in the university. The focus is on beings in relationships or the relations between the languages, beliefs and practices of the diverse groups of people. [ABSTRACT FROM AUTHOR]

Māori communities have in the past had a strained relationship with many researchers who found New Zealand Māori communities to be fruitful sites for research. Māori researchers have developed over time and joined the research community often with some reluctance and with pressures from those communities to make positive contributions to the preservation of their own family history. The development of Māori tertiary institutions such as Te Wānanga o Raukawa now have the potential to make a significant contribution to research and knowledge as every student undertakes research projects within their own communities, building research capacity. Tensions and opportunities are created together for these new and emerging researchers who build on the idea of historical research being a 'spiritual journey' yet are challenged by research directions and teams which build their research on different foundations. New opportunities are presented to be involved in large multidisciplinary research teams, yet tensions also arise with ethical issues, supervision, research partnerships, differing priorities and identifying who the recipients of the research will be. The priorities and challenges which face community-based researchers are explored in this paper particularly those who are new and emerging as researchers from Māori-based educational institutions. [ABSTRACT FROM AUTHOR]

The phrase 'for Māori, by Māori, with Māori', synonymous with Kaupapa Māori research, reflects the strong community participatory orientation and aims of this paradigm. Its use has evolved from glib reference and catchphrase, to a 'checklist'/gauge of how well a research project has enacted community participatory principles, and to what extent Māori participation in the research process is meaningful and empowered. Description of research according to this 'shorthand' definition, however, can be misleading. This paper will discuss two models of collaborative scientific research, conducted at the Institute of Environmental Health and Research (ESR) in association with Māori communities, 'for, by and with Māori'. However, Te Riu o Hokianga and the Rākaipaaka Health and Ancestry Study occupy opposite ends of the shared partnership -- researcher-led spectrum, and differ quite significantly in their orientation, application of Māori research principles, and approach to achievement of their objectives. If the 'for, by and with' mantra does not in itself sufficiently guarantee alignment with Kaupapa Māori principles, what other mechanisms exist to ensure that this is so? Is articulating the degree of Māori responsiveness for funding and ethics proposals adequate? Where these judgements are largely subjective, who decides when a research project 'measures up': Kaupapa Māori researchers, participating Māori communities, funders, or perhaps ethics committees? The importance of Māori-focused innovation, development and advancement in research has been indicated within Vote RS&T policy and incorporated into funding/investment opportunities within an existing framework that values research excellence and a track record. Ensuring that research excellence as defined and purchased translates into excellence in practice is one issue. A further and equally important issue is whether the measures and means of achieving excellence therein translate into excellence for research practice with Māori communities. In the context of conducting research with Māori within a Crown Research Institute, a third issue emerges: that of the alignment (or not) of science excellence indicators and outcomes with those of Māori research excellence. With reference to two examples of science research collaboration with Māori communities, these three key issues will be considered, with inference for Māori research excellence and future directions in collaborative scientific research. [ABSTRACT FROM AUTHOR]

Immigrants arriving in a new country typically have varying ideas about the relative status of their native language and the language of the receiving society, and some have strategies for dealing with maintenance and shift. In all cases there are differences between the immigrants' language experiences in the two countries. This paper reports on a study which investigated what it is that Afrikaans speakers who have immigrated to New Zealand miss about speaking Afrikaans post-immigration; that is, the focus is on the participants' emotional responses to diminished exposure to and opportunities for using Afrikaans and the possible consequences of these circumstances, or what the researchers have termed ‘linguistic longing’. The study also explores the strategies implemented by the participants to deal with this longing. The findings indicate that most of the participants claim to miss a variety of linguistic aspects previously available to them in their home country, that some of them consciously implement maintenance strategies in order to fill this gap, but that inevitably signs of linguistic longing are signs of language loss/shift. [ABSTRACT FROM AUTHOR]

In the 1986 Census of Population and Dwellings just over 20,000 individuals classified themselves as "New Zealanders" in response to the ethnic origin question. By 2001, over 89,000 individuals recorded a "New Zealander" response to the ethnic group question. However, despite actively choosing not to tick the census form category "New Zealand European", in the last three censuses these people were subsequently regrouped by Statistics New Zealand into the higher-level category "New Zealand Europeans" and, ultimately, at the 1-digit level "Europeans". Statistics New Zealand is now proposing to abandon this practice. In doing so it will create a new level four ethnic category for New Zealander type responses. It will also create a new "Other Ethnicity" level one ethnic group into which such responses can be aggregated. In this paper I explore why some respondents have been choosing to call themselves "New Zealanders". I also examine the arguments of those opposing the official recognition of the "New Zealander" response. [ABSTRACT FROM AUTHOR]

The article deals with the interplay between beliefs and behaviors concerning ethnicity, gender, domestic violence and conflict resolution. It focuses on Pacific Islands people and how they adapt Polynesian concepts and behavior to a New Zealand context. In the course of this work, detailed information was obtained about how some members of the Christchurch Samoan community conceptualize their ethnic identity and how this connects with individual needs and family concerns. The term ethnicity denotes both self-consciousness of belonging to an ethnic group and the dynamic process that structures, and is structured by, ethnic groups in social interaction with one another. The paper focuses on ethnicity and ways in which Samoans living in Christchurch may maintain their "Samoan" characteristics. The investigation deals with the two processes underlying ethnic identification, specifically: insider affiliation and reliance on cultural traits for the demonstration of ethnicity, and ethnic self-definition as a result of communication with those who are "different" - contact with the "other."

Indigenous peoples' movements have posed a considerable challenge for governments in calling for a renegotiation of their relationship with the state. In the case of Aotearoa New Zealand, growing Maori interest in developing a more equal partnership with the state through constitutional reform has been met by government attempts to fit Maori into the political status quo without fundamentally challenging the foundational principles of the settler constitutional order. Despite increasing reference to ‘partnership’ and ‘self-determination’ such ‘solutions’ have remained state-determined not self-determined. To illustrate this contention, the paper focuses on the New Zealand Public Health and Disability Bill, which the Labour-Alliance government intended to be a sensitive and significant response to Maori calls for greater power- sharing. In providing only ‘bicultural’ add-ons to general legislation, however, this ‘solution’ provoked rather than pacified further debate as to how Máori-state relations should be or could be negotiated in the twenty-first century. [ABSTRACT FROM AUTHOR]

Benchmarking, while belonging to the array of instruments associated with eco-efficiency, eco-modernism and ?political sustainability?, provides a way in which corporations can be held to account in terms of their environmental and social responsibility. New Zealand lacked such benchmarks until the annual Survey of Corporate Environmental Responsiveness was introduced for top companies by turnover in 1999, exposing the myth of ?clean and green? New Zealand as far as environmental management of business was concerned, but providing a measure that has become a driver for many companies. The paper discusses outcomes of the benchmarking survey and describes how it has been employed as a Foucauldian ?incitement to discourse? with a focus group of participating companies, engaging them in a more dialectical discourse of sustainable development based in Critical Theory and perspectives from Foucault. Maori speak of their ?turangawaewae??having a ?place to stand?. The survey provided the broader research programme with that place to stand in terms of creating a meaningful position for the researchers, and a degree of legitimacy, within the business context. Copyright ? 2003 John Wiley & Sons, Ltd. and ERP Environment. [ABSTRACT FROM AUTHOR]

In the Audience Design framework, the initiative dimension of language style encompasses the performance of a language or variety other than one's own. The concept of Referee Design complements the responsive, audience-designed dimension of style. I argue that the responsive/initiative distinction is an instance of the structure/agency duality recognized in social theory. I examine a series of New Zealand television advertisements which make an overtly nationalistic appeal to the majority Pakeha (Anglo) group, associating their product through referee design with core cultural stereotypes. One such advertisement presents four different renditions of a Maori song -- performed by a Maori opera singer with native-like pronunciation, by a group in an Irish pub, by an African American using recognizably AAVE features, and by a young Pakeha man using anglicized pronunciation. The phonology of the performances is examined through a three-level approach combining qualitative, quantitative and co-occurrence analysis. The pronunciation of the three non-native performances works together with the visual and musical tracks to constitute the singers' identities and their relation to New Zealand. The findings illustrate the blend of responsive and initiative style in performance, and the ambivalence of a Pakeha identity that uses the forms of a disadvantaged national minority to constitute itself. [ABSTRACT FROM AUTHOR]