Search results

Purpose – The purpose of this chapter is to consider the (re-)emergence of the sport waka ama (outrigger canoe) in light of the broader historical, social, political, cultural and economic landscape of ‘post-colonial’ Aotearoa/New Zealand.

Design/methodology/approach – The chapter draws upon a micro-ethnography of the 2011 Waka ama national competition to elucidate the ways in which the sport serves as an important site for sharing Māori identities and culture. The empirical aspects of the chapter utilise observations and semi-structured interviews with key gatekeepers of waka ama in Aotearoa/New Zealand and participants in the sport.

Findings – The key findings of the study offer new insights into the relationship between the (re-)emergence of waka ama and the wider context of ‘post-colonial’ Aotearoa/New Zealand.

Research limitations/implications – The restricted timeframe that the research took place within could be viewed as a limitation to the research project.

Originality/value – The chapter provides an alternative reading of the sport waka ama within ‘post-colonial’ Aotearoa/New Zealand. To date there has been little research conducted on the role sport has played within the process of colonisation in Aotearoa/New Zealand. There has also been limited research that illustrates the role of waka ama, as a uniquely indigenous sport, as a vehicle of social change within indigenous communities. The authors highlight the unique nature of waka ama and provide an alternative commentary on the colonial/neocolonial forces that have impacted waka ama in its emergence.

The purpose of this paper is to investigate the diverse rendering of the idea of nation and the role of universities in nation-building in the 1950s Murray and Hughes Parry Reports in Australia and Aotearoa/New Zealand. This paper provides trans-Tasman comparisons that reflect the different national and international interests, positioning of science and the humanities and desired academic and student subject positions and power relations.

This paper adopts a Foucauldian genealogical approach that is informed by Wodak’s (2011) historical discourse analysis in order to analyse the reports’ discursive constructions of the national role of universities, the positioning of science and humanities and the development of desired academics and student subjectivities and power relations.

The analysis reveals the different positioning of Australia and Aotearoa/New Zealand in relation to the Empire and the Cold War. It also demonstrates how Australian national interests were represented in these reports as largely economic and defence related, while Aotearoa/New Zealand national interests were about economic, social and cultural nation-building. These differences were also matched by diverse weightings attached to university science and the humanities education. There is also a hailing of traditional, enlightenment-inspired discourses about desired academic and student subjectivities and power relations in Australia that contrasts with the emergence of early traces of more contemporary discourses about equity and diversity in universities in Aotearoa/New Zealand.

The paper demonstrates the value of transnational analysis in contributing to historiography about university education. The Foucauldian discourse analysis approach extends existing Australian historiography about universities during this period and represents a key contribution to Aotearoa/New Zealand historiography that has explored academic and student subjectivities to a lesser extent.

Many psychiatrists and trainees in Aotearoa New Zealand used telepsychiatry during COVID-19 lockdowns, despite minimal experience and training in the area. Research on a culturally safe telepsychiatry framework is lacking in Aotearoa. This study aims to provide a better understanding of telepsychiatry in the Aotearoa context and identify potential gaps with the current practice, with a focus on exploring telepsychiatry use with Maori, Pacific peoples and Asians.

This qualitative study was guided by the principles of the Kaupapa Maori methodology and the “Give Way Rule” from Pan-Pacific studies, to ensure culturally appropriate analysis and outcomes. Semi-structured interviews were conducted with a sample of psychiatrists and trainees recruited from Aotearoa members of the Royal Australian and New Zealand College of Psychiatrists. The qualitative data were then analysed using general inductive thematic analysis to identify the major themes.

In total, 18 participants were interviewed. Three key themes were identified: cultural safety such as preparation for a telepsychiatry session, cultural practices and equity issues; clinical practice such as continuity of care, patient selection and limitations; and process of running a telepsychiatry service.

The analysis of the main themes gives both practical ideas for providing a culturally safe telepsychiatry appointment, as well as a wider base for developing a telepsychiatry service that works particularly for Maori, Pacific and Asians mental health users. Issues around resources and expertise in the field are lacking and further frameworks to support infrastructure and training are needed.

This paper aims to demonstrate the role of supplier diversity in empowering indigenous entrepreneurship and the potential socio-economic benefits derived from Puna Awarau (supplier diversity) in Aotearoa (New Zealand).

Supplier diversity is an emerging field in Aotearoa (New Zealand). The insights and learnings shared in this article are based on the authors' own professional experiences and insights as supplier diversity practitioners that have shaped, grown and worked in this field.

Supplier diversity is a global practice that is quickly gaining traction in Aotearoa. This is a highly practical tool to create equity for Maori, delivering benefits directly to whanau (families) and bolstering the conditions for entrepreneurship to flourish. Maori fare worst in multiple measures of social and economic well-being in Aotearoa (New Zealand). Super charging the country's fledgling supplier diversity movement is one of the tools in growing Maori entrepreneurship and socio-economic equity at the same time.

There is significant economic and social disparity between Maori and non-Maori. The median net worth of Maori is just a fraction of that of New Zealand (NZ) Europeans. What is clear is that the systems aren't serving Maori people and a “business as usual” approach simply doesn't work. Supplier diversity is a highly practical tool that can create equity for Maori, delivering benefits directly to whanau (families) and bolstering the conditions for entrepreneurship to flourish.

This paper is the one the first academic contributions to the supplier diversity practice in Aotearoa. This article demonstrates the case for supplier diversity, the supplier diversity journey to date and early learnings and insights from practitioners working at the coal face of this emerging practice in Aotearoa.

This chapter adopts a reflective approach exploring and setting out the contrasting factors that led to the establishment of the subdiscipline in both countries. The factors included the role of key individuals and their respective academic backgrounds and specialisations within each country’s higher education system. Furthermore, attention is given to the particular circumstances in a case analysis comparison of the oldest programs in Aotearoa/New Zealand and Australia. This sheds light upon the factors linked to the disproportionate success profile for the sociology of sport in Aotearoa/New Zealand. An analysis of scholars and programs within each country reveals important differences aligned with the politics of funding and the variety and extent of systematic structures. Additionally, scholars’ specialisations and preferences reveal a broad offering but are primarily linked to globalisation, gender relations, indigeneity and race relations, social policy, and media studies. This work has been undertaken variously via the critical tradition including Birmingham School cultural studies, ethnographic and qualitative approaches and, more recently by some, a postmodern poststructuralist trend. Lastly, along with a brief discussion of current issues, future challenges are set out.

This chapter looks at what it means to set out to do anthropological research with tangata whenua (New Zealanders of Māori descent; literally, ‘people of the land’), from the particular perspective of a Pākehā (New Zealander of non-Māori descent – usually European) musical anthropologist with an interest in sound-made worlds. In late 2017, Lowe was awarded funding for a conjoint PhD scholarship in anthropology at James Cook University, Australia, and Aarhus University, Denmark. However, following advice from several colleagues in Aotearoa New Zealand, Lowe decided to assess the viability of the project with his prospective Māori and non-Māori collaborators prior to officially starting his PhD candidature. Throughout this process of pre-ethics (Barrett, 2016), Lowe met with both Māori and non-Māori to discuss the proposed PhD project; a ‘listening in’ to his own socio-historical positioning as a Pākehā anthropologist within contemporary Aotearoa New Zealand. This approach to anthropological research is in response to George (2017), who argues for a new politically and ethnically aware mode of anthropology that aims to (re)establish relationships of true meaning between anthropology and Māori in Aotearoa New Zealand.

The purpose of this paper is to explore how a complexity informed understanding of Indigenous–settler relationships helps people to better understand Indigenous social innovation. To do this, this paper uses the attractor concept from complexity thinking to explore both the history and possible futures of Indigenous Maori social innovation as shaped by Te Tiriti o Waitangi/Treaty of Waitangi.

This paper frames Te Tiriti as a structural attractor for social innovation in Aotearoa-New Zealand and explores the dynamics at play in the social and economic activities related to Te Tiriti and the ongoing settlement process in Aotearoa-New Zealand. This paper outlines this as an illustrative case study detailing the relevant contextual spaces and dynamics that interact and the emergence of social innovation.

This paper suggests that the convergent, divergent and unifying dynamics present in a structural attractor provide a useful framework for building ongoing engagement between Indigenous and non-Indigenous people whereby Indigenous worldviews are given space to be articulated and valued.

In spite of the increase in research into social innovation, including in Indigenous contexts, the “context” of “postcolonial” context remains under-theorised and people’s understanding of the power dynamics at play here limits the understanding of how the mechanisms of Indigenous–settler partnerships structure social innovation and its impact.

In this chapter we have broadly sketched the educational history of Aotearoa New Zealand to show that this historical backdrop offers a fascinating insight into contemporary debates. In the following chapters we adopt a thematic approach to the history of teacher preparation in Aotearoa New Zealand. We do not offer an institutional or chronological historical narrative, but rather, the chapters are interconnected as they re-trace, recall and re-tell this educational history. Our core thesis is that across the long history of teacher preparation these themes permeate the shifts and changes in educational policy and practice and that ruptures at particular historical moments are not unique. We draw on a number of historical examples to underscore the oftentimes personal impact of the wider policy environment and the educational stories of aspiring teachers. Importantly, we have documented the methodological approaches employed and the archival research that has influenced our reading of the materials.

Māori are the indigenous people of Aotearoa/New Zealand and have a history of experiencing discrimination, which occurs similarly for Pacific peoples. While both ethnic groups have lower pay and higher unemployment issues, their workplace experiences around perceived discrimination are seldom explored. Consequently, this study tests the influence of perceived discrimination on work outcomes (job satisfaction and work engagement) and well-being outcomes (job stress, job anxiety and job depression). Further, potential buffering effects of perceived organizational support (POS) and gender are conducted to test the symbolic interaction perspective (gender differences towards the potential buffering effects of POS).

The study uses data from Māori employees (n = 437) and Pacific employees (n = 148) for a total sample of 585 employees across a wide range of occupations and industries. Confirmatory factor analysis (CFA) of the data was used, and two-way and three-way moderations were conducted.

Overall, perceived discrimination was detrimentally related to all outcomes. Further, significant three-way interactions were found towards all well-being outcomes. This supported the symbolic interaction perspective, whereby high POS buffered perceived discrimination best for females, but low POS was key for males.

This research is important because the authors provide much-needed empirical evidence around ethnic discrimination in Aotearoa/New Zealand workplaces and extend the outcomes explored in the discrimination literature. Implications for organizations include establishing the rate of discrimination and developing human resource management (HRM) practices to address this.

Beyond the unique findings towards Māori and Pacific employees, the strong support for the symbolic interaction perspective provides useful insights into understanding that support benefits differ by gender.

Climate change is recognised as a severe threat to human and planetary wellbeing. Many children and young people around the world have chosen resistance as their form of resilience in the face of the climate and biodiversity crises that threaten their current and future wellbeing. Their activism has widened the discourse pertaining to the climate emergency from a narrow focus on technical and scientific sources, bringing the discussion into broader public consciousness. In Aotearoa (New Zealand), the context for youth climate activism also reflects commitments to Māori, the Indigenous people, and to Pacific Peoples, given the ongoing impacts of histories of colonisation. This chapter draws from a range of focus group interviews with young Aotearoa (New Zealand) high school climate activists, and Māori and Pacific children and young people ranging in age from 10 into their 20s. Data were gathered during a recent small-scale project to develop a wellbeing guide which accompanies a climate change education programme for schools. It identifies the collective, collaborative leadership exhibited by these young people of diverse backgrounds, as well as their sophisticated analysis and advocacy for urgent remedies to address the climate crisis. It is argued that, instead of focussing on the blinkered continuation of restrictive assessment-driven pedagogies, teachers need to meet the moment of the current convergence of inter-related crises which include, along with the climate emergency, biodiversity loss, pandemic related exacerbation of socio-economic inequities, global conflict, and the unsustainable agenda of current global neoliberal economics. This can be done by supporting children and young people with knowledge and skills for climate action as they seek hope through active participation in endeavours to reshape their potential futures.