Search

The article presents discussion on the proceedings of the New Zealand Chinese Association Auckland and the International Society for the Studies of Chinese Overseas' international conference on the Chinese diaspora, held on July 18-19, 2009 at Auckland University. Featured addresses by Peter Li, Libby Wong, and Louella Cheng.

Over more than three decades New Zealand (NZ) has abolished its racially-biased immigration policy and changed to select immigrants based on personal merits, since 1997 new Chinese immigrants from China have become the second-largest immigrant group in NZ. Reflecting the rapid changes in Mainland Chinese society, different waves of Chinese immigrants have arrived in NZ during the past three decades, each carrying distinctive characteristics. Despite the magnitude of this immigrant population both globally and in NZ, the subethnicities of these immigrants have never been conceptualised theoretically. Based on the digitally- enhanced research techniques together with ethnographically-based study, the paper aims to remedy this research gap in Chinese diaspora studies. Two theoretical concepts are used in this research. The first is the concept of sub-ethnicity which refers to finer boundaries drawn within an ethnic group by nationality, language, region of origin, class, or other distinctions. The second is the concept of ethnoburb – a model of ethnic settlement where the suburban ethnic communities and clusters of associated residential areas and business districts in large metropolitan cities are highly concentrated. This research considers these two concepts are correlated to each other since certain ethnoburb has particular attraction to certain sub-ethnic group; and vice versa, certain subethnic group intends to gather in same ethnoburb unintentionally or unconsciously. Applying these concepts, the research considers Albany as an example of a distinctive Chinese ethnoburb for the China-born new immigrants, especially for the most recent arrivals. The paper makes theoretical contribution to understand the complementarity between these two concepts and their methodological implementation towards studying new Chinese migration. [ABSTRACT FROM AUTHOR]

This article examines the extent to which the films Wolf Warrior 2 (战狼2) (Wu 2017) and The Wandering Earth (流浪地球) (Guo 2019) might help to cultivate pride in the dream of a revitalised China among Chinese university students in New Zealand. A combination of state oversight, private capital and market forces have led to the People's Republic of China's (PRC) increased production of blockbuster films that promote the 'Chinese Dream'. These films receive regular theatrical release within New Zealand but our understanding of how PRC university students in New Zealand respond to these films remains limited. Understanding this response is vital given the state's view of these students as 'civil ambassadors' and 'a diaspora in the making'. Using focus group data, the article shows how the reception of these films is complicated by the pluralised context of these films' production and consumption, with the engagement of some participants pivoting upon issues of genre more than ethno-national identification. Nevertheless, for some of the participants these films do help to affirm their identities as Chinese and generate pride in a rejuvenated China via the complex ways in which these films connect to their lives. [ABSTRACT FROM AUTHOR]

This article calls for a specific form of comparative inquiry within historical archaeology as drawn from diaspora studies. Such a project encourages archaeologists to compare research from emigrant areas alongside work at overseas sites. This diasporic approach provides new potentials for engaging with the modern world by intersecting with both traditional and new aspects of archaeological practice. In order to showcase these aspects of a diasporic approach, the author explores three case studies from Montana, Peru, and New Zealand - connecting each to its related home area. The case studies explore how data drawn from a group's homeland can support established heritage practices, engage with modern social problems, and illuminate complexities arising within sites based on ethnolinguistic differences within populations. [ABSTRACT FROM AUTHOR]

For reasons of both electoral competitiveness and democratic legitimacy, political parties in diverse democracies increasingly compete for the votes of immigrant and ethnic minority voters. A considerable literature has examined the effects of electoral advertising on the partisanship and turnout of targeted groups. Little attention has been given, however, to the nature of the representational offers contained in advertising that targets ethnic minorities. Do party advertisements offer descriptive representation, by featuring ethnic candidates? Do they offer geographic representation, by focusing on districts where ethnic minorities live? Do they offer to represent ethnic minorities' specific interests or experiences? Where ethnic minorities are internally diverse, what efforts do parties make to address such diversity in their advertising? How parties answer these questions affects the scope and inclusivity of the representational offers extended to ethnic minority voters, with consequences for their political inclusion and representation. We examine how these questions have been answered in New Zealand, a country characterised by high rates of inward migration and the enfranchisement of resident non-citizens. Using data from a novel study of New Zealand political parties' election advertisements targeting Chinese voters, we assess the quantity and character of representational offers made to this internally diverse minority group. Our findings suggest that, even as the main political parties are increasingly making specific representational offers to Chinese New Zealanders, these offers vary across the political spectrum in their quantity, scope and inclusiveness. [ABSTRACT FROM AUTHOR]

This qualitative study explores the meanings of frailty held by Chinese New Zealanders and Chinese health care professionals with the aim of identifying commonalities as well as potential differences. Two guided focus groups with Mandarin and Cantonese speaking older adults (n = 10), one individual interview with a English speaking older Chinese, and one focus group with Chinese New Zealand health care professionals (n = 7) were held to obtain views on frailty in older adults, followed by transcribing and a thematic qualitative analysis. Three main themes emerged: (1) Frailty is marked by ill-health, multiple chronic and unstable medical comorbidities, and is a linked with polypharmacy; (2) Frailty can involve physical weakness, decline in physical function such as reduced mobility or poor balance, and declining cognitive function; and (3) Frailty is associated with psychological and social health including depression, reduced motivation, social isolation, and loss of confidence. The perspectives of frailty that emerged are congruent with a multi-dimensional concept of frailty that has been described in both Chinese and non-Chinese medical research literature.

Intersectionality, as scholarship and praxis, has traversed boundaries far beyond its roots in Black American feminism into population groups whose histories of marginalization are vastly different to those envisioned by Kimberlé Crenshaw. In translation, intersectionality can articulate with new clarity the voices of the invisibilized but also reveal fundamental fissures. This article discusses these contradictions in the context of "ethnic" populations in Aotearoa New Zealand. Comprising 17% of the total population, ethnic groups are peoples who come from Asia, Latin America, Africa and the Middle East. In this article, I set out to interrogate the viability of an Antipodean ethnic feminism given the distinct backdrop of white-settler colonialism, biculturalism, and multiculturalism extant in contemporary New Zealand. I point to five "fault lines" – around positioning, culture, minoritization, place and the subject – where conceptual clarity will deepen ethnic feminism's theoretical roots and relevance for NZ's fastest growing population group. [ABSTRACT FROM AUTHOR]

Objective: Older Chinese people in New Zealand underutilise mental health services. Lack of recognition of mental health issues and awareness of available treatment is a potential barrier to accessing care. This study investigated depression literacy in older Chinese people. Method: A convenience sample of 67 older Chinese people were presented a depression vignette and completed a depression literacy questionnaire. Results: There was a good rate (71.6%) of depression recognition, but no participant chose taking medication as the best method of help. There was a notable level of stigma among participants. Conclusion: Older Chinese people would benefit from information regarding mental health conditions and their interventions. Strategies to deliver this information and de-stigmatise mental illness in the Chinese community which incorporate cultural values may be beneficial. [ABSTRACT FROM AUTHOR]

This study investigates family language policy (FLP) in three dual heritage and interlingual families in New Zealand. It focuses on the language use of three Korean migrant mothers and their attitudes towards their children's multilingualism and heritage languages (HLs). Each family's FLP took a "one person, one language" approach, with the mothers consistently using Korean but occasionally switching to English. All three mothers in this case study showed positive attitudes towards their children maintaining their HLs, and used various strategies to encourage their children's exposure to the HLs. However, each of the mothers conceptualized the positions of the children's HLs somewhat differently, which influenced language socialization at home. Moreover, despite their strong commitment to bilingual or multilingual parenting, the mothers had low expectations for their children's HL proficiency, reflecting the minority status of HLs in the wider society. [ABSTRACT FROM AUTHOR]

This study set within the superdiverse city of Auckland, Aotearoa/New Zealand examined how mainland Chinese first-generation immigrants and Pākehā (white New Zealanders) discursively understood each other in the context of sport and physical activity. Existing policy within Aotearoa/New Zealand is underpinned by the simplistic notion that social cohesion will be organically improved for culturally and linguistically diverse migrants if sport participation rates are increased for these people. This study contributes to the discussion of whether sporting involvement improves cultural understandings and enhances social integration. Data was collected via interviews with Chinese immigrants and New Zealanders (predominately Pākehā) and analysed through a theoretical framework, incorporating the ideas of Foucault and Derrida. First, from a western-centric perspective, we suggested that the workings of discourse construct Chinese first-generation immigrants and other Asian ethnic groups into ethnic 'others' that were subject to various forms of prejudice. Second, Chinese participants were often aware of how they were positioned via the workings of discourse but in response, at times, were 'wilful' to reject participation in sports that they thought were overly aggressive. The results illustrated that sport participation does not simplistically enhance ethnic and cultural understandings or produce acceptance of cultural diversity as policymakers hope to achieve. We argue that without specific policy strategies to help migrants participate in sport that affords them recognised benefits (i.e., cultural capital) in the dominant culture, the simplistic strategy of encouraging sport participation can be read as a technology of assimilation. [ABSTRACT FROM AUTHOR]

This article considers colonial New Zealand's poll tax on Chinese immigrants. Poll taxes were recognised as a badge of slavery and therefore could be used to discriminate and stigmatise. This could only happen if the Chinese had first been labelled, stereotyped and separated from 'normal' society, and deprived of their status as full human beings. Anti-Chinese attitudes amongst politicians, lobby groups, the media and society in general paved the way for discriminatory legislation which imposed the poll tax. Since the Chinese were regarded as less than fully human, their liability to discrimination in the form of a poll tax was considered to be justified. Applying Goffman's theory of stigma, as developed by Link and Phelan, this article analyses why the poll tax was discriminatory by referring to social discourse and to attitudes amongst the politicians and media. The poll tax illustrates how the practice of taxation contributed to discrimination and dehumanisation by referring to a specific form of taxation. [ABSTRACT FROM AUTHOR]

Objectives: To examine loneliness experienced by middle-aged and older Chinese immigrants and its association with accepting technology as a companion (apps, Internet and robots) versus owning pets, when social distancing measures were implemented in New Zealand during the first COVID-19 outbreak. Methods: This study conducted a community-based cross-sectional survey. Chinese immigrants who were 45–87 years old (n = 173) were invited to answer an online survey in the Chinese language, collecting demographic data, responses to the 6-item De Jong Gierveld Loneliness Scale and experiences in using technology and pet ownership. Descriptive analyses and inferential statistics tests were utilised in the data analysis. Results: A moderate level of overall loneliness with a mean score of 3.68 (SD 1.84), ranging from 0 to 6, was reported by participants. Emotional and social loneliness ranged from 0 to 3 with mean scores of 1.69 (SD 0.98) and 1.99 (SD 1.24), respectively. Self-reported health, financial status, English language abilities, transportation and experiences of using the Internet and apps were significantly related to experiencing loneliness. Loneliness had a weak association with acceptance of robots and pets, but 67.8% and 58.3% of participants who felt lonely, accepted companionship of robots and pets, respectively. Conclusions: The level of loneliness among older and middle-aged immigrants increased during the COVID-19 pandemic. Further evidence of the specific dimensions of loneliness and the utility of technology to alleviate loneliness among immigrant groups is needed. Interventions tailored for older people with specific cultural requirements to address loneliness are needed. [ABSTRACT FROM AUTHOR]

Objectives: To explore Chinese late-life immigrants' perceptions of loneliness and social isolation. Methods: A qualitative descriptive methodology underpinned this study. In-depth individual interviews were conducted in Mandarin with purposively recruited participants. The twenty-three participants in the study had all emigrated from China, were 65–80 years old on arrival and had lived in New Zealand for between 2.5 and 16 years. An inductive thematic analytic process was undertaken. The COREQ checklist was followed to ensure study rigour. Results: Three themes, ‘high value placed on meeting family obligations’, ‘feeling a deep sense of imbalanced intergenerational reciprocity’ and ‘moving away from filial expectations’, were identified. Confucianist values of ‘women's domestic duty of caring for grandchildren’, ‘filial piety’, and ‘saving face’ to be accepted and respected by others negatively attributed to participants' understandings and experiences of loneliness. To plan for increasing frailty and to avoid family conflict while ameliorating potential loneliness, some participants reluctantly discarded prior customary filial piety expectations in favour of formal aged care options. Conclusions: Participants' profound sense of loneliness was seen to be attributed to their deeply rooted cultural values and backgrounds from having lived for a significant period of time in China. Loneliness occurred as a result of the resettlement process in later life. These experiences highlight the importance of using cultural framing that takes into account beliefs and adaptations to host societies anticipated during the process of late-life immigration. [ABSTRACT FROM AUTHOR]

Fo Guang Shan (Fóguāng shān 佛光山FGS), a Buddhist movement in the Chinese Mahāyāna tradition, has grown rapidly in the last fifty years to become a global network with nearly 180 branch temples. For almost thirty years, FGS Australia and New Zealand has invested heavily in the annual Buddha's Birthday Festival (BBF) in the form of weekend-long festivals in public spaces across the region. FGS Australia and New Zealand has served as an incubator, exporter, and importer of innovations to make Buddhism accessible to the public through these festivals. This article maps the flows of such innovations across the Pacific among the headquarters in Taiwan, the branches in Australia and New Zealand, and other regional headquarters. We argue that far from being a passive receiver, Buddhism in FGS Australia and New Zealand is an active participant in such flows. Low-risk, incremental innovations percolate through the branches, and are further developed or adapted as skillful means to popularise the Buddha's teachings according to local contexts. This article also examines some organisational and individual factors involved in balancing tradition and innovation in navigating the plural religious landscape of the region. [ABSTRACT FROM AUTHOR]

This article presents a provisional survey of Buddhists and Buddhist organizations in Aotearoa/New Zealand, identifying their key characteristics in terms of national origin, ethnicity, and areas of geographical concentration. We draw on three decades of the New Zealand census (1991-2018) to analyze demographic data about those who identify as Buddhist, and information from the NZ Charities Register to identify general characteristics of the diverse range of Buddhist organizations in the country. Based on this demographic data, we identify three main types of Buddhist institutions: (1) centers/temples serving heritage or "migrant" communities from Asian countries with Buddhist heritage; (2) centers which we refer to as "Pākehā/Multi-ethnic" because they serve newer Buddhists ("converts") who are primarily but not exclusively Pākehā (NZ European), and (3) "multi-ethnic" organizations that include varying combinations of heritage and non-heritage Buddhists. Within each of the three categories we see diverse organizational forms and streams of distinctive Buddhist traditions, including sectarian, ethnic, and hybrid forms, each of which have contributed to a diverse religious landscape in significant ways. Most Buddhist centers are in urban areas, with 70 percent in or near Auckland, Wellington, and Christchurch. The main Buddhist traditions are almost equally represented across these institutions with 35 percent identified as Mahayana, 32 percent as Theravada, and 35 percent as Vajrayana (and 0.7% as mixed). The number of Buddhists in New Zealand has increased over the past three decades from 12,705 to 52,779, and approximately 80 percent identify with at least one of the Asian ethnic groups. Buddhists constitute only 1.1 percent of the total population, with at least 134 centers of varying sizes across the country. However, Buddhism may be exerting a cultural influence beyond these numbers, as recent research identified Buddhists as the "most trusted" religious group in contemporary New Zealand. In presenting this preliminary survey, we aim to provide a base for more in-depth investigations. [ABSTRACT FROM AUTHOR]

The Asian community - the second largest non-European ethnic community in New Zealand - plays an important role in combatting the COVID-19 pandemic, evidenced by their active advocation for border control and mass masking. Despite the long history of racial discrimination against the Asian population, the Asian community has experienced certain degrees of racial discrimination associated with the stigmatisation as the cause of the COVID-19 outbreak in New Zealand. Based on data from a quantitative online survey with 402 valid responses within the Asian communities across New Zealand and the in-depth interviews with 19 Asian people in Auckland, New Zealand, this paper will illustrate Asian people's experience of racial discrimination and stigmatisation during the pandemic in the country. The survey shows that since the outbreak of COVID-19, under a quarter of the participants reported experiencing discrimination, and a third reported knowing an immediate contact who had experienced discrimination. However, when looking beyond their immediate social circle, an even higher proportion reported noticing racism and stigmatisation through the traditional or social media due to COVID-19. Major variations of the degree of racial discrimination experienced are determined by three demographic variables: ethnicity, age, and region. The in-depth interviews largely echoed the survey findings and highlighted a strong correlation between the perceived racial discrimination among the local Asian community and the stigmatisation associated with COVID-19. These findings are important for improving the way we manage future pandemics and other disasters within the context of the UN Sendai Framework for Disaster Risk Reduction., (© 2022. The Author(s).)

Migrants can be disproportionately impacted by disasters due to their increased vulnerability. Knowledge of Chinese migrants' perceptions and experiences in the face of hazards and disasters is limited. This qualitative descriptive study explored Chinese migration in relation to disasters and disaster risk reduction in New Zealand. Semi‐structured interviews with 22 Chinese migrants living in Auckland were conducted and data were thematically analysed. Participants displayed strong transnationalism via the creation of 'mini‐China' and conceptions of China as their 'mother' country and New Zealand their 'step‐mother' country. Chinese migrants compared their experiences of disasters in China to those in New Zealand, with many expressing difficulties with accessing information and not trusting New Zealand government authorities, particularly given how the approach contrasts to China's more 'hands on' approach. Fear of losing life and property and responsibility to their family were key factors underpinning Chinese migrants' decision to prepare for a disaster. Participants shared insights to guide disaster risk reduction efforts from a community level and expressed a willingness to participate in disaster preparedness organised by agencies involved in disaster risk reduction. The findings indicate capacities of Chinese migrants that planners can leverage and highlight important cultural nuances that need attention in future planning. [ABSTRACT FROM AUTHOR]

This paper offers a theoretical model to analyse an example of Indigenous media through an Indigenous lens and discusses its potential to increase audiences in other alternative media. Adapted from New Zealand Māori filmmaker and philosopher Barry Barclay's idea of the 'fourth cinema' and a metaphorical 'communications marae', 1 the model has been applied to New Zealand's Indigenous broadcaster, Māori Television. This article discusses the model and suggests that the 'communications marae' has the potential to be used by non-mainstream media providers to, not only address their own audiences, but also to enrol wider communities in alternative perspectives to the 'mainstream'. Research has demonstrated how Indigenous broadcasting can serve its own audience while also attracting wider, non-Indigenous audiences. However, this paper's focus is a case study of migrants engaging with Māori Television because it is migrants who frequently operate outside of established power relationships and represent an often unrecognised niche audience segment in mainstream media. The model demonstrates the potential pedagogical role of the broadcaster and how its content can make a positive difference to migrants' lives and attitudes towards Indigenous people through its ability to counter the, often negative, representations of Indigeneity in mainstream media. Outside of Māori Television, migrants have limited access to an Indigenous perspective on the nation's issues and concerns, which calls into question both democracy and migrants' ability to engage in civic society. Migrants need information to negotiate and weigh up important tensions and polarities, to understand multiple perspectives inherent to democratic living and to evaluate issues of social justice and to solve problems based on the principles of equity. Indigenous media, as in all alternative media, has a role to play in questioning or challenging accepted thinking and to present counter hegemonic discourses to all citizens in participatory democratic societies. [ABSTRACT FROM AUTHOR]

Copyright of Acta Bioéthica is the property of Universidad de Chile, Centro Interdisciplinario de Estudios en Bioetica 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.)

Copyright of Australian Journal of Political Science is the property of Taylor & Francis Ltd 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.)

In March 2021, the New Zealand Security Intelligence Service (SIS) launched a remarkable campaign to inform the New Zealand public on the risk of foreign interference. In New Zealand, reference to 'foreign interference' almost always relates to the foreign interference activities of the Chinese Communist Party (CCP) government. New Zealand has been severely affected by CCP foreign interference. For the Ardern government it was never a matter of 'whether' New Zealand would address this issue, but 'how'. The SIS's unprecedented public information campaign is part of a significant readjustment in New Zealand-China relations since 2018. This article documents some of those changes. [ABSTRACT FROM AUTHOR]

We explore how New Zealand's Chinese migrant community engaged with the Rugby World Cup. Engagement includes event awareness, participation and the event's impact on identity and pride. We also explore business engagement on the part of Chinese migrants. Quantitative and qualitative data were collected via a 6-month Web audit and analyzed using a temporal, macro-analytic, content analysis approach. A stakeholder relationship map identifies the evolving modes of participation in the event. To optimize the positive social impact, it is recommended that event planners use a stimulation strategy that factors in the temporal dimension of event participation. [ABSTRACT FROM AUTHOR]

New Zealand is one of only a handful of countries worldwide in which Chinese blockbusters are regularly released in cinemas and has also been a site of increasing debate regarding China's soft power. This article consequently examines the circulation of Chinese films in New Zealand, not only through theatrical exhibition but also non-theatrical channels, and considers how this might build a platform for soft power. It considers the balance between 'official' and 'unofficial' mainland filmmaking, and between mainland filmmaking and Hong Kong, Taiwanese and diasporic filmmaking, along with the target audiences for these different channels. The article shows that, taken as a whole, the distribution and exhibition landscape for Chinese film in New Zealand builds a successful platform for the People's Republic of China's aspirations of winning the 'hearts and minds' of overseas Chinese, while also being characterised by clear limitations in reaching non-Chinese audiences in New Zealand. [ABSTRACT FROM AUTHOR]

Over the past decade, China has increasingly attracted attention from commentators for being an 'emerging' and controversial partner in the Pacific region challenging the status quo. Despite this narrative, China has had deep-rooted connections throughout many parts of the Pacific, including Samoa. Throughout the last century, a number of external laws and policies have played a part in enabling the interactions of the Chinese in Samoa, creating the foundation for Chinese-Samoan relations at a people-to-people level. The first wave of Chinese migrants settled in Samoa in the late 19th century, with a select few becoming established business entrepreneurs prior to the influx of indentured labourers from China administered under German and New Zealand control. While Chinese migrants have continued to settle in Samoa, more recently there has been a notable increase of Chinese influence in the form of trade, investment and foreign aid. Since becoming independent in 1962, and officially forming diplomatic ties with China in 1975, Samoa has been able to assert and navigate its own relations with China at a diplomatic level. Building on historical remnants, China's growing influence has changed the geopolitical context in the region. China's evolving influence since the late 1970s -- and particularly over the last few decades in the form of trade, investment and foreign aid -- has seen China become a significant partner in the wider Pacific region. China has become one of the top donors in the Pacific region, with traditional partners urging caution to Pacific recipients. This article explores how China's influence in Samoa has evolved over the last century through migration, trade, investment and in its bilateral relations. [ABSTRACT FROM AUTHOR]

This paper is a reflection on culturally relevant pedagogies of care to achieve more equitable outcomes for diverse cultures within early childhood. The authors are academics at a tertiary institute in Auckland, New Zealand. Our aim is to share our experiences as teachers in a diverse and multi-ethnic city in New Zealand. Authors draw on narrative methodology to deconstruct our experiences and share how we position ourselves in teaching and learning. The paper emphasises an enactment of pedagogy that recognises diverse cultural knowledge and other ways of knowing. [ABSTRACT FROM AUTHOR]

This article focuses on Alison Wong's 2009 novel As the Earth Turns Silver, the first published by a New Zealand writer of Chinese descent, and considers the expectations and pressures placed on the author as a result of her ethnic background. As argued in the article, the "competing demands" affecting her as a novelist are solved by reconstructing Chinese New Zealand history as interrelated to the history of other New Zealanders. This is done, primarily, by fictionalising the interracial love story between the two protagonists, a Chinese man and a Pakeha woman, but also by contextualising their romance within a range of interrelated debates on ethnic, gender and national identity. Ultimately, Wong's creative choices allow her to recover the silenced Chinese voice while exploring issues that were and continue to be of upmost importance for New Zealanders of all ethnic backgrounds. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Chinese Overseas is the property of Brill Academic Publishers 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.)

In the transnational and digital era, the Internet plays an important role in the postmigration lives of many older migrants. This article explores how Internet use contributes to the quality of life of older Chinese migrants through the analysis of 19 qualitative interviews conducted in New Zealand. The results show that older migrants use the Internet to combat postmigration loneliness, to strengthen local and international social connectedness, and to cope with difficulties while settling in the host society. These findings suggest that older migrants use the Internet as a strategy not only to deal with issues related to aging but also to compensate for the losses and challenges caused by migration. In the migration context, independence fostered by the Internet is particularly highlighted as a key element in quality of life. By interrogating the roles the Internet plays in older Chinese migrants' day-to-day postmigration interactions, this article provides insights into their quality of life in a transnational context. [ABSTRACT FROM AUTHOR]

This article seeks to establish comparability and continuity to past and present anti-Asiatic racisms in New Zealand society. In the years after 1986, the acceptance of non-European immigrants to New Zealand has drawn criticisms from both the dominant Anglo-Celtic majority in conjunction with the country's indigenous Maori population. At a time when Asian minority subaltern existence fails to challenge the dominant discourse that has forestalled the state subvention of multiculturalism, it is hoped that this work provides conceptual clarity on the similarities and differences that exist between historical and contemporary anti-Asiatic racisms in New Zealand. There is, in other words, a shift from fears towards Asians or Orientals as an inferior 'race' to the current racialization involving the inscription of new forms of colonial power designed to maintain a sense of ethnocracy. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Chinese Overseas is the property of Brill Academic Publishers 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.)

This article investigates how the Chinese-language Cyberspace influences the identity construction of migrant netizens. Two dimensions of the Chinese-language Cyberspace are identified – homeland media and ethnic media. While ethnic media has been researched extensively, online homeland media is largely overlooked in academic research. Using Chinese migrants in New Zealand as a case study and combining the analyses of empirical data derived from interviews and online texts, this research argues that online homeland media is a potent factor in the construction of migrant identity and deserves more academic attention. It reinforces a sense of being ‘authentic Chinese’ among migrant netizens. Simultaneously yet in contrast, online ethnic media helps to reconstruct ‘being Chinese’ – as migrants and as an ethnic minority in the host country. The deterritorialised Chinese-language Cyberspace provides a virtual space where migrant identity is constantly negotiated between various factors of acquired Kiwiness and inherited and reconstructed Chineseness. [ABSTRACT FROM PUBLISHER]

The formation of a diasporic community within a host society may be signalled through community members’ creative contributions in the realm of cultural production. The ways in which diasporic audiences engage with diasporic cultural texts potentially offers social and cultural trajectories of their understandings of themselves as they negotiate their new environment. This article examines these trajectories, focusing on the ways New Zealand audiences of Asian descent engage with Asian diasporic films. It addresses three key questions: How do audiences’ referential reflections on diasporic films intersect with and contribute to their diasporic journeys and perceptions of themselves in New Zealand society? What kinds of values and beliefs do diasporic audiences feel are important to affirm and negotiate, both within representations of diasporic communities and in their New Zealand-based lives? And what roles do diasporic films play in this ongoing negotiation process? [ABSTRACT FROM AUTHOR]

ABSTRACT Recent studies on the residential patterns of Asian immigrants in Pacific Rim countries have revealed a new form of suburban ethnic settlements - ethnoburbs. The geographic distribution of Koreans in Auckland indicates that an ethnoburb-like concentration has been developed in this small but rapidly increasing population group: Koreans are residentially clustered but not isolated from other population groups in an absolute sense. Interestingly, however, the economic structure of this ethnic community is somewhat different from that of ethnoburbs observed in North American cities. Statistical analysis of ethnic-specific business directories demonstrates that the economic structure within the Korean residential clusters in Auckland is dependent on the state of their home country's economy. In this regard, Korean businesses are more like economic satellites rather than independent economic entities in the transnational market, as observed in other suburban ethnic settlements. The residential clustering of Koreans in Auckland is an important example of how suburban ethnic settlements can vary in terms of their economic structures. Copyright © 2013 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

María Lugones describes as ‘impure community' a view of community predicated on an understanding of people as plural, multiply situated subjects. She uses the term to describe an epistemological stance that resists both the fiction that disparate human histories are discrete and unrelated, and the urge to reduce differences to homogenised or fantasised sameness. Lugones articulates a crucial tension for those concerned with the politics and possibilities of internationalised education: how in educational contexts marked by the use of hard-edged (international/local, us/them) distinctions, we might foster human solidarity and a blurring of ‘edges’, while holding human complexity central. In this paper, I discuss the messy actualities of developing a social group for ‘international’ and ‘New Zealand’ women as part of my doctoral research. I reflect on the practicalities involved, women's perspectives on the group, and the limits and possibilities of impurity as a framework for contact in internationalised higher education. [ABSTRACT FROM AUTHOR]

Copyright of Journal of China Tourism Research is the property of Taylor & Francis Ltd 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.)

In this paper, I give voice to Latin Americans' ideas about belonging in Aotearoa New Zealand society. As a small, low-profile migrant community in Auckland, their self-positioning in the urban social matrix is especially interesting because of New Zealand's official policy as a bicultural nation, aspiring to an equal partnership between indigenous Maori and Pakeha (European New Zealanders). This study is situated in the context of transnational migration research which stresses the potential for migrants to use transnational linkages to negotiate 'belonging' in the receiving society. Due to New Zealand's revised immigration laws in the late 1980s, the cultural composition of Auckland has changed enormously in the last decades. Increasing non-white immigration has challenged New Zealand's national identity as a bicultural, but predominantly white, society in the South Pacific. However, it is unclear where other ethnic groups are situated in this bicultural framework. Based on fieldwork and discursive accounts, I scrutinise Latin American migrants' understanding of biculturalism in a multicultural context. I am particularly interested in their self-positioning in the wider social matrix and in the contested forms of (self-)inclusion and exclusion. I situate these practices in migrants' biographies as they are shaped by political ideas, class and economic opportunities. I argue that these conditions are key in migrants' perceptions of 'belonging' and self-positioning in the urban ambit. [ABSTRACT FROM AUTHOR]

The article contends that the dramatic features of the melodrama "Ka Shue/Letters of Home," by Lynda Chanwai-Earle, can be perceived in light of broader social debates that influence both the New Zealand Chinese community and the multicultural fabric of New Zealand society. The author believes the play reflects New Zealand's cultural diversity and generates debates about how that difference has to be valued and incorporated. The main thematic and structural features of the play are discussed.

In studies of minority language education, researchers tend to base their arguments on the assumption that knowledge empowers and ignorance disempowers. In this article, however, I show two alternative dynamics of knowledge and relations of dominance by drawing on my ethnographic fieldwork at a secondary school in Aotearoa/New Zealand in 1997-8. First, by analyzing the ways some Pakeha (white) parents complained about Maori speeches at school by saying 'not everyone understands it', I argue that relations of dominance can create the legitimacy even in ignorance and work to marginalize an already repressed minority language. Second, by showing how other Pakeha accepted the speeches even though they did not understand them, I argue that an acknowledgement of ignorance can be an act of embracing the unknowable cultural others by abandoning a sense of entitlement to know. From these observations, this paper suggests a reformulation of the understanding of the relationship between knowledge and power and calls for investigating various contours of ignorance situated in specific relations of dominance. [ABSTRACT FROM AUTHOR]

Copyright of International Migration is the property of Wiley-Blackwell 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.)

This article adds to Richard Wilk's work on the emergence of “global structures of common difference,” that organize diversity through objectification of culture. Using cases from an Aotearoa/New Zealand school in 1997-1998, this article reveals a limit to the hegemony of global structures of common difference in daily life. By focusing on the indigenous Maori culture and newly arrived Asian's culture, this article shows (1) how variously positioned individuals did not necessarily subscribe to global structures of common difference—defying, evading, critiquing, ignoring, and circumventing them—and (2) to what degrees people objectified cultural differences and with what effects when global structures of common difference shaped cultural differences. [ABSTRACT FROM AUTHOR]

For many East and South East Asian youth, global citizenship is an increasing reality. This raises new research questions of the process of acculturation and ethnic identity. East and South East Asian immigrants and student sojourners in Australia and New Zealand may embody multiple ethnic backgrounds, speak several regional languages and sometimes live for extended periods of time in two or more Asian states or country. This paper challenges the concept of ethnic essentialism or a single cultural adaptation and explores the notion of a regional Pan-Asian identity that extends beyond the barriers of the Asian continent to a globalizing world. [ABSTRACT FROM AUTHOR]

In New Zealand there are substantial variations across the urban system in the degree of residential segregation of those claiming Maori ethnicity. Analyses of those variations, using measures particularly relevant to comparative study, show that Maori segregation was greatest in both 1991 and 2001 in larger urban areas and, especially, in those with relatively large Maori populations. A major deviation from this general pattern was in Auckland; further analysis suggests that this was because of considerable sharing of residential space involving Maori and Pacific Islanders. If the total population claiming a Polynesian identity is studied, the relationships between segregation and both size and Polynesian population share are clarified. [ABSTRACT FROM AUTHOR]