White Mothers,Brown Children: Ethnic Identification of Maori‐European Children in New Zealand

Studies of multiethnic families often assume the ethnic identification of children with the minority group results from the minority parent. This study examines an alternate view that mainstream parents also play an important role in transmitting minority ethnicity. It explores this argument using data from New Zealand on the ethnic labels mothers assign to their Maori‐European children. It finds that European mothers are just as disposed as Maori mothers to designate their child as Maori, either exclusively or in combination. Two explanations, grounded in ethnic awareness and gendered inheritance, are proposed. Although neither satisfactorily predicts maternal designation decisions, the readiness of European mothers to identify their child as Maori underscores their role in diffusing Maori ethnicity.     

POSTCOLONIALISM AND GLOBALIZATION: TOWARDS A HISTORICIZATION OF THEIR INTER-RELATION

This article distinguishes between critical and reconciliatory postcolonialisms, arguing that the former seeks radical alternatives to modernity based on non-Western traditions and lifeways, while the latter works to reconcile colonized peoples to colonialism. It argues further that the category of globalization has, for the most part, superceded that of 'postcolonialism' and that critical postcolonialism needs to be seen not simply as globalization's enemy but (in part) as its effect. That is, globalization and critical postcolonialism have a weakly dialectical relation, a case made by examining the recent Maori renaissance in New Zealand. What are the implications of this way of thinking for history? By examining two late eighteenth century texts, Ossian's poems and Sir William Chambers' 'A Dissertation on Oriental Gardening', the article suggests that the histories of globalization and postcolonialism have always been intertwined.     

Public relations,indigeneity and colonization: Indigenous resistance as dialogic anchor

Cultural communication has been put forth in the context of globalization and the emergence of Indigenous movements as a framework for dialogue to be carried out by organizations (Love & Tilley, 2014). Concepts of Māori communication for instance have been foregrounded in the public relations literature to anchor strategies of effective engagement through dialogue, leading to the building of trust in Indigenous communities (Love & Tilley, 2014). Similarly, Indigenous engagement has been foregrounded as a key resource in achieving global sustainable development (Dutta, 2013, 2019). This turn to Indigenous cultural communication is broadly situated in the framing of indigeneity as a category to be developed within frameworks of dialogue and engagement, constituted within the structures of transnational capitalism (Dutta, 2019).Drawing from Dutta’s (2008) theorizing of the cultural sensitivity and culture-centered approaches to communication, we critically interrogate the hegemony of Indigenous dialogue as a strategy deployed by dominant organizations. Whereas cultural sensitivity incorporates cultural characteristics to serve organizational goals, cultural-centering serves as an anchor for collaborating with cultural communities at the margins in building “communicative infrastructures” for voice. Arguing that superficial markers of culture incorporated into engagement is a communicative inversion that serves the colonizing tools of transnational capital, we attend to culturally centered communication strategies of engagement that are grounded in resistance and emerge from within the voices of Indigenous movements that are increasingly threatened by ever-expanding colonial missions of globalization.Comparing across two case studies, one about the struggle of the Dongria Kondh in the Odisha state of Eastern India against mining capitalism, and the other a critical review of the use of Māori cultural knowledge in the public relations literature, we articulate indigeneity as a site of resistance within the meta-theoretical framework of the culture-centered approach (Dutta, 2008, 2011). In conceptualizing Indigenous resistance as an agonistic anchor to communication, we attend to the impossibilities of dialogue, and simultaneously to the role of communicative infrastructures in inverting neoliberal hegemony. Dialogue is radically transformed, not in generating consensus but rather in its capacity to disrupt the neoliberal status quo through the presence of Indigenous voices. Indigenous resistance “renders impure” the ontological category of dialogue, on one hand, attending to the limits of dialogue, and on the other hand, turns dialogic tools into the hands of Indigenous social movements. Dialogue as a communication infrastructure located materially within Indigenous resistance movements turns the power of communication into the hands of Indigenous communities.     

Self‐reported proficiency in Māori language among those of Māori descent in New Zealand

Abstract

In a national survey in New Zealand (N = 12 992), participants of Māori descent (N = 2936) reported their proficiency in speaking, reading, and writing Māori and in understanding spoken Māori. Only 6–10% reported that they could cope “very well” in these areas while 36–52% reported their proficiency as “no more than a few words or phrases”. There was no evidence of subgroups of Māori with divergent proficiency across oral language or literacy. Six latent classes were fitted but these appeared to lie along a continuum, and analysis employing item response theory (IRT) and factor analysis confirmed this. A simple sum of scores across the four areas correlated very highly with the IRT factor score (r = 0.97). High proficiency was more common among older Māori and females, in the Midland region (lowest in the South), and for those with sole‐Māori ethnicity, followed by multi‐ethnic Māori (seldom seen in those of Māori descent but not ethnicity).     

Voice quality as a marker of ethnicity in New Zealand: From acoustics to perception1

This study is the first acoustic analysis of voice quality in the two main ethnic dialects of New Zealand English. In a production experiment, narratives from 36 speakers were analyzed and H1‐H2 spectral tilt measures were calculated for each vowel. The results provide instrumental evidence for impressionistic claims about the differing voice quality features of the two main ethnic groups, showing that Maori English speakers are creakier than European New Zealanders. A perception experiment was also carried out to determine the perceptual salience of voice quality for the identification of speaker ethnicity. The results of regression analyses confirm that listeners are sensitive to the phonation differences, and are able to rely on phonation cues in an ethnic dialect identification task. The study demonstrates the role of voice quality as a critical sociolinguistic variable, and highlights the importance of listeners’ previous dialect exposure in terms of sensitivity to prosodic cues. Ko tēnei pūrongo te tirohanga tuatahi ki ētahi āhuatanga o te reo e puta ana i te korokoro o ngā kaikōrero o ngā reo ā‐iwi e rua o te Reo Pākehā i Aotearoa. I tētahi whakamātau i āta tirohia ngā oropuare o ētahi kōrero nō ngā kaikōrero 36, ā, kua tatauria ngā ine H1‐H2 e kīia ana ko te spectral tilt. Ko ngā putanga he taunakitanga mō ngā whakaaro o te tāngata e pā ana ki te rerekētanga o ngā reo o te hunga Pākehā me te hunga Māori, e whakaatu hoki ana he kekē atu te reo o ngā mea e kōrero ana i te ‘Māori English’ i te reo e kōrerohia ana e te iwi Pākehā. He whakamātau whakarongo i whakahaerehia kia kite mena he āwhina tēnei āhuatanga o te reo kia mōhio te kaiwhakarongo ko wai te iwi o te kaikōrero. Ko ngā whakaputanga o ngā tatauranga e kī ana kei te tino mārama tēnei āhuatanga o te reo e puta ana i te korokoro o te tāngata, ā, ka taea ēnei rerekētanga te whakamahi kia whakawehea te tangata Māori i te tangata Pākehā. Nā tēnei ka kitea he āhuatanga motuhake te reo o te korokoro, ā, he mea nui hoki mena kua tino wāia te kaiwhakarongo ki ngā reo ā‐iwi. [Māori]     

On the Ethnicisation of New Zealand Politics: The Foreshore and Seabed Controversy in Context1

As a case study, the author looks at developments since 2003 in the controversy around the ownership of the New Zealand foreshore and seabed. She argues in favour of a detailed analysis of the relationships between the minority and majority populations and their impact on internal tensions and mobilisation, as well as on the development of ideologies. The article identifies key factors, moments and processes in recent New Zealand history that combined and had the effect of emphasising ethnic differences and polarising the relationships between the minority and majority populations. The analysis relies on Eric Schwimmer's work, in particular on his definitions of ‘real competition’ and ‘symbolic competition’.     

Breaking with English: the nation as ethnoscape1

Broken English and the bone people, a New Zealand film and novel respectively, fall into the category of nation‐building texts. Many narratives in this ‘genre’ accomplish cultural reunification through the family. However, these two works are particularly intriguing because they use land and specific spaces in order to work through these transcultural shifts as they are played out within the main characters' relationships. ‘Breaking with English’ is therefore not only a linguistic concept, but also a metaphor for the transculturation of bodies and land undertaken throughout these two titles.     

Quoting ethnicity: Constructing dialogue in Aotearoa/New Zealand1

Within the system of direct quotation, speakers have a number of resources at their disposal from which they can select to construct dialogue. This article presents an investigation of the ways in which Maori and Pakeha English speakers deploy these resources. The analysis reveals extensive differences in the construction of dialogue between Maori and Pakeha which include, but are not limited to, quantitative differences in the use of individual verbs of quotation. Distinct effects of tense/temporal reference and mimetic re‐enactment permeate the systems, and patterns of use surrounding the zero quotative emerge as central to many points of differentiation. It is argued that these patterns form distinct strategies in the deployment of quotative resources and in this sense are indexical of ethnic identity in Aotearoa/New Zealand.     

Maori family culture: A context of youth development in Counties/Manukau

Abstract

This paper has two main objectives. First, it examines the ways in which the Waitangi Tribunal considers the notion of “time” (and its corollary “timelessness") in relation to the Treaty of Waitangi. The Tribunal has increasingly emphasised the timeless‐ness of the Treaty, its ability to transcend temporal notions of time, and the implications of this for the relationship between the Treaty partners, Maori and the Crown. Second, it compares these tendencies with contemporary Maori ideas of time, as they are presented in the modern Treaty claims process. It is argued that the Tribunal, especially in its more recent reports, has signalled a marked shift in its acknowledgment of Maori concepts of time. Its published reports from 1999 onwards show more appreciation not for only for Maori understandings of the Treaty relationship, but for Maori values and concepts which, by their articulation and inclusion in the hearing process, test orthodox and dominant assumptions regarding the nature of change over time. Some broader trends may also be observed. Since the 1980s, there have been numerous references to the Treaty and its principles in statutory law, Waitangi Tribunal reports, and Deeds of Settlement ratified by successive New Zealand governments. Furthermore, there has been increasing (but by no means universal) recognition of the Treaty as a “developing social contract”, rather than a static historical document, with much of the impetus for such an interpretation coming from findings and recommendations of the Waitangi Tribunal.     

He wahine tangi tikapa 1 …: Statutory investigative processes and the grieving of Maori families who have lost a baby to SIDS

Abstract

Among Maori families, the loss of an infant to SIDS is a terrible burden that reverberates through social networks for years after the event. The statutory services that investigate the death have a huge impact on such processes. This qualitative investigation studied the experiences of whanau following a SIDS death by reporting narrative data, gathered from families, police officers, coroners, and pathologists. Thematic analyses revealed multiple domains of high significance—police actions, post‐mortem, and coronial process—to bereaved whanau, and this paper considers their implications for grieving, service provision, and social justice.