Te Kaharoa (E-Journal)
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Augustus Earle in New Zealand: An Early Colonial Artistic Perspective
Get PDFThis article surveys the events and individuals encountered by the English artist Augustus Earle (1793 -1838) during his visit to New Zealand in 1827-8. Through his paintings, Earle offers one of the first comprehensive European artistic impressions of parts of New Zealand and its inhabitants prior to the onset of large-scale British colonisation. Many of his conclusions and perspectives were unavoidably subjective, but they at least offer a glimpse into one person’s impression of the country at this time
Indigenous Dance and the Nation: Conflation and Metonym
Get PDFIt is interesting, as a Kiwi living in Europe, to understand the ways in which New Zealand is perceived to those outside its borders. When I tell people I am from Aotearoa, their immediate reaction is to identify the country with images: beautiful scenery, the Lord of the Rings movies, sheep, and in particular rugby and the Haka. This ubiquitous image of the All Blacks performing a particular sequence of movement and sound before executing a performance of skill and strategy within the strict confines of an improvisational game is one explored by Stephen Jackson and Brendan Hokowhitu in their 2002 article Sports, Tribes and Technology: The New Zealand All Black Haka and the Politics of Identity. They suggest the conflation of rugby, the Haka and national identity is a deliberate representational strategy. While Jackson and Hokowhitu concentrate on the commercial aspects of this strategy, there is also a strong and present governmental presence within these representational strategies also
A Case for Creative Misunderstanding
Get PDFThe differences between us necessitate the dialogue, rather than disallow it – a dialogue must take place, precisely because we don’t speak the same language. (Ahmed, 2000, p. 180, italics in the original)Human ways of life increasingly influence, dominate, parody, translate, and subvert one another. (Clifford, 1986, p. 22)I begin with an admission: I’m not Māori, not indigenous in any place or in any way that would allow me to speak and write with such authority. Nor, for that matter, am I a dancer. I’m an American theatre-trained, performance ethnographer. As a performance ethnographer, everywhere I go, everywhere I look, I see performances, and while I may not understand the language or conventions of the performances I see, even so I tell the story of my seeing performances to others
Book Review - Native diasporas
Get PDFBook Review of Smithers & Newman (eds) Native diasporas: Indigenous identities and settler colonialism in the Americas
Memory, body and dance: a review of literature
Get PDFDistinguishing dance from movement may be a matter of state of mind, of invested meaning. Dance in English seems easy to define but when we get to phrases like 'the dance of desire' or 'we were lead on a merry dance' and when we try and untangle dance from stance or, in some cases, trance and the dance of an eyebrow or a look we need to carefully describe what is going on
Maori Are Scum, Stupid, Lazy: Maori According to Google
Get PDFThe world has become more interconnected which has changed the way we communicate (Steinfeldt et al., 2010). As technology has continually developed allowing instant online publication, an increasing abundance of opinionated discourse has appeared on the worldwide web (Chelaru, Altingovde, Siersdorfer & Nejdl, 2012). From blogs that disseminate political ideologies, to hair and makeup tutorials, the internet has become a medium that facilitates unfiltered instantaneous communication to a potentially global audience. While most users of internet services utilise the technology to engage in civilised dialogue, it does not require much effort to locate capricious behaviour in the anonymised online environment.
 
Minerals and Cucumbers in the Sea: International relations will transform the Tongan state
Get PDFConstitution law researcher Guy Powles, a Pakeha New Zealander residing in Australia was not optimistic accurate predictions on “the [Tonga] election which is coming up now in November” could be made (Garrett, 2014). “A man would be a fool to try to guess just where the balance will finish up,” he uttered to Jemima Garrett interviewing him for Radio Australia on April 30th 2014 (Garrett, 2014). Picturing the general election seven months away on November 27th 2014, Powles thought devolving the monarch’s executive powers to government by constitutional reform was Tonga’s priority. Whether it would end up an election issue deciding which way the public voted was a different story, and one he was not willing to take a punt on.
While Tongans and non-Tongan observers focused attention on guessing who would get into parliament and have a chance at forming a government after votes had been casted in the November election, the trying political conditions the state functioned, floundered, and fell in, were overlooked. It was as if the Tongans and Palangi (white, European) commentators naively thought changing government would alter the internationally dictated circumstances a small island developing state was forced to work under
