http://hdl.handle.net/10179/10563 2018-01-23T17:23:42Z http://hdl.handle.net/10179/10667 The development of Maori art in education : case study of a New Zealand secondary school : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Development Studies at Massey University Paama-Pengelly, Julie Various theoretical approaches have accompanied the history of art development, with certain cultural products selected to represent 'art' most popularly defined in the Classical and Romantic periods of European art production. The rise of mass culture, and the changing relations of production, in the new industrial world have served to highlight the unequal access to power, status and rewards accorded to cultural products deemed 'art' as opposed to 'culture' under these definitions. The ideologies of what constitutes art seem to disadvantage certain ethnic groups such as the Maori. This highlights fundamental conflicts between the definition of 'art' according to an imported European culture and an indigenous Maori culture. The case of 'Te Maori' exhibition 1984 - 1985 raises the issue as to whether the selection of cultural products in New Zealand according to a European art aesthetic has been congenial to the development of Maori art. Alternatively, has it merely served as 'potent defence' of the current social structure of art. Cultural definitions have increasingly become an issue in education at a broader level, as educational attainment of secondary school leavers has continued to be disproportionately lower for Maori than Pakeha as our nation fails to fulfil its development aims to promote equity for all social groups in New Zealand. Particular theories on the cultural 'mismatch' between Maori culture and the dominant 'habitus' of the secondary school have had some support from research into Maori career expectations, and point to the education system perpetuating social inequalities rather than addressing them. The selection of art as a worthy cultural product, as formalised in secondary school art studies, may similarly act to support the subversion of Maori art forms in their function as communicator, transmitter and recorder of Maori identity and culture. Art is defined in secondary schools according to the prevailing Pakeha dominant ideology. Firstly the recognition of traditional Maori art is considered in terms of correct rendering of basic elements, and for a range of traditional Maori art. The importance of traditional Maori art contexts is discussed in light of the formal elements of Maori art and the wholeness of Maori culture and the school art syllabus is examined for its attention to these factors. Pupil knowledge and attitudes are surveyed in art classes of a particular East Coast secondary school and the results are compared according to ethnic groupings and gender differences, with a small group of Maori students from another East Coast school who have not had formal secondary school art education. Maori art has a history and tradition that has evolved to encompass and embrace new elements, while still holding true to many traditional cultural contexts. It demonstrates continued growth and development in new contexts. Particular contexts are examined; art production and art significance inside the traditional meeting house. Methods and concepts are explored in the test schools to hypothesise on the level and requirements of contextualisation of Maori art in secondary schools. The contemporary presence of Maori art, the viability and nature of this presence, is then examined in the light of judgements made by secondary school students towards certain contemporary Maori art works by Maori and non-Maori artists. This serves to highlight the criteria students are using to judge Maori art as 'Maori' and whether Maori art forms are being accorded a development and continuity - an inherent value - of their own. Explanation of the tendency for education to ignore the needs of Maori and society towards Maori art cultural products is explored in the light of theories of the reproductive nature of education, and the findings in this particular research. 1994-01-01T00:00:00Z http://hdl.handle.net/10179/10567 Coloniser discourses in Capital Television nightly news, Waitangi Day 1996 : a thesis presented in partial fulfilment of the requirements for the degree of Masters of Philosophy in Development Studies at Massey University Collett, Jenny Alison Coloniser's discourses which attempted to justify and redeem many of the devastating processes of colonisation around the world have been (re)constructed and repeated in Aotearoa since the 1840's. They include notions of 'progress', 'civilisation', 'social evolution', and the categorisation of bodies into 'races' and 'genders'. These discourses have shaped many of the identities of people living in Aotearoa as well as the political, economic and social developmental path of this country. In 1996 I argue many of these coloniser discourses are repeated and reinforced through the television current affairs and news coverage of Waitangi Day 1996. This being so I argue that imagery is a vital area for academic study because it is through images that we present ourselves to ourselves. Following Clifford and Foucault I approach the 1996 Waitangi Day television news coverage as (re)presentations and constructions of 'truth'. I argue these 'truths' always involve a (re)production of certain political, economic and social discourses at the expense of others. I use theorists such as Irwin, Evans, Dyer and hooks to explore and explain the ways in which different discourses and experiences, some of which may be called anti-colonial, are marginalised by coloniser discourses and journalistic conventions. Using a post structuralist discourse analysis I identify how discourses of 'race' and 'gender' are deployed in Wellington's Capital Television nightly news coverage on 1996 Waitangi Day. In this programme, which claims to present an unmediated 'truth' surrounding the events of 1996 Waitangi Day, I argue that certain voices and experiences are given legitimacy while others are silenced and marginalised. I conclude that generally it is European/New Zealand and male voices which are heard at the expense of Māori and women. I argue that those who do wish to highlight the legacy of colonial ideas in the television media, through legitimate protest, for example Māori sovereignty groups and Pākehā supporters, are marginalised as 'protesters' and 'stirrers' disconnected from their communities and from 'real New Zealanders' on this particular day. 1996-01-01T00:00:00Z http://hdl.handle.net/10179/10520 Bridge building and barrier breaking between ecosocialism and deep ecology : a metatheoretical perspective : a thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Development Studies at Massey University Marshall, Alan The objective of this thesis is to explore the relationships and the theoretical bounds of compatibility between Ecosocialism and Deep Ecology. The ultimate aim of such an exploration is that a suitable synthesis of Ecosocialist and Deep Ecological thought is achieved. Such a synthesis may elude this author, but hopefully some progress towards building bridges and breaking down barriers between the two streams of environmentalism can be made. This 'syn-thesis' concentrates on examining the metatheoretical perspectives of Ecosocialism and Deep Ecology for it is from such an examination that the major incongruities between them can be identified. The metatheories examined include Deep Ecology's unitarianism, Self-realizationism and non-anthropocentrism, and Ecosocialism's communitarianism, sociality and anthropocentrism. There are other theoretical barriers between them but the ones listed above may be interpreted as encompassing those islands of thought, between which bridges can be built. As an aid to the reader, some definition of Ecosocialism and Deep Ecology may be useful: Ecosocialism is a stream of environmentalism that draws on the theoretical background of socialist principles and Marxism to identify environmental problems and effect solutions. Although the productivist outlook of most modern socialisms has been theoretically ejected from Ecosocialism, its continued anthropocentrism keeps it from attaining 'radical' environmentalism status. Deep Ecology is a non-anthropocentric stream of environmentalism that relies on the personal experiences of human individuals with nature to effect environmental attitudes within society. Deep Ecology's 'deepness' has variously been attributed to its deeper respect for nature, its deeper perspective of egalitarianism, its deeper analysis into environmental problems and its deeper affiliation with things spiritual. Irregular pagination: pg 58 missing 1995-01-01T00:00:00Z http://hdl.handle.net/10179/10515 Behind the economic figures : large-scale mining and rural poverty reduction in Zambia : the case of Kansanshi Copper Mine in Solwezi : a thesis presented in partial fulfillment of the requirements for the degree of Master of Philosophy in Development Studies at Massey University, Palmerston North Cheelo, Kingsley Haanyembe Mining is promoted as a lead-economic sector in most mineral-rich countries. Depending on the contemporary global development ideology, the place of mining within the development industry has always been justified. Under the poverty reduction agenda, which took the centre-stage in the late 1990s and early 2000s, it has been argued in theory that investments, especially in large-scale mining would lead to poverty reduction in mining communities through opening up economic opportunities in which they can participate; increase their capabilities to participate in the local economies; enhance their security by reducing their vulnerability and exposure to risks; and empowering them to participate in issues that affect their lives. Zambia as a mineral-rich country adapted the linkages between mining and poverty reduction and promoted the development of Kansanshi copper mine within the country's macroeconomic policy framework of achieving sustained economic growth and poverty reduction. Because of the positive response of the mining sector to huge investments, the domestic economy has been recording positive growth rates in excess of 5 percent since the beginning of the 2000s, with other economic indicators such as inflation, currency appreciation, and balance of payments recording positive trends. Applying the Sustainable Livelihoods Framework (SLF), this thesis explores the extent to which the development of Kansanshi copper mine in Solwezi has impacted on local people's livelihoods in the context of the four linkages between mining and poverty reduction promulgated in theory. It comes out clearly in the thesis that the development of the mine has opened up economic opportunities that are in areas that do not allow the full participation of local people; the development of local people's capabilities is either minimal or non-existent; mine development enhanced local people's vulnerability and exposure to risks through displacement and seizure of productive systems; and disempowered them through the way mining and land rights were obtained from the government. The thesis concludes on the note that since mining development cannot be stopped, there is need for governments to deliberately cater for local people who often struggle to fit within the transformed local economies through comprehensive implementation frameworks that promote interaction among parties involved and improved communication channels, skills training and provision of relevant resources such as agricultural inputs and microcredit facilities. 2008-01-01T00:00:00Z