The national Museum of New Zealand Te Papa Tongarewa was comprehensively restructured in the 1990s in accordance with new government policies of ‘biculturalism,’ designed to reformulate relations between indigenous Maori and descendants of colonial settlers. This article, which traces the development of the new Museum, is a case study, not only of contemporary cultural politics in a settler society, but also of the impact of discursive theory on museums. Te Papa has embraced critical literature and has incorporated into its exhibitions notions derived from literary theory, such as subversion, deconstruction, and ‘play.’ ‘Biculturalism’ may be seen as another rhetorical device, one that effects a conceptual separation between Maori and non-Maori that is given form in the Museum’s physical structure and operations. This article considers how cultural policy shapes museum practice, and questions whether biculturalism is an effective strategy in terms of its stated aim of supporting Maori self-determination and a (cultural and political) ‘partnership’ with Pakeha, New Zealanders of European descent.
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Rethinking the Margins with André Schwarz-Bart
From The Last of the Just and A Woman Named Solitude to the Posthumous Narratives
Kathleen Gyssels
his death, with or without his wife’s collaboration. Finally, I conclude that critics have marginalized an ‘extravagant stranger’ who has been misunderstood for his biracial and bicultural transracial imagery, a ‘Fremdkörper’ in the canon of both
Power and Authority in the Religious Traditions
A Protestant Perspective
Dorothee Schaper
First, I want to say thank you for the invitation to speak here to you on the ‘holy mountain’ from a Protestant perspective. With me, you get a reverend from the Protestant church in Rhineland. I live with my bicultural family in Cologne and I work for the section on theology, ecumenics and interreligious dialogue at the Melanchthon Academy, the place for Protestant adult education in Cologne. For a long time it has been a place for Christian-Jewish and Christian-Muslim dialogue, and sometimes we succeed to talk as all three together. For example at the evangelischen Kirchentag in Cologne we organised an Abraham center and we signed the Cologne Peace Declaration, signed by representatives from synagogues, mosques and the churches.
Neriko Musha Doerr
( Benton 1981 ; Walker 1990 ). However, the tide changed when New Zealand’s nationhood shifted from a monocultural ‘England in the South Seas’ to a bicultural nation in the Pacific – Aotearoa/New Zealand. This shift was due to intensified Māori protests
Transitions Within Queer North African Cinema
Nouri Bouzid, Abdellah Taïa, and the Transnational Tourist
Walter S. Temple
on queer cinema in the Maghreb, especially over the last decade, it is useful to map cartographies of same-sex male desire in a transnational and bicultural context. Before doing so, I believe that a brief description of the historical context of the
Hinemihi o te Ao Tawhito
How a Māori Meeting House in England cultivated relationships and understanding
Michael Upchurch
specifically assembled community that directly reflected the needs of the current conservation project. Its aim was to ensure effective care for Hinemihi ; on its website, the group articulates the bicultural aspects of this guardianship: As a vulnerable
Sordera y el cuarto objetivo del desarrollo sostenible (ODS4)
Propuesta de un proyecto de RED para la educación bilingüe de los sordos bajo el marco europeo
Itzel Moreno Vite and María del Pilar Fernández-Viader
construye un proyecto bilingüe–bicultural. Sustentan que en la escuela bilingüe para sordos tiene que existir la presencia de un diálogo profundo entre todos los actores implicados, fundamentalmente, las autoridades, los maestros, los Sordos dentro y fuera
From philanthropy to impact investing
The case of Luxembourg
Shirlita Espinosa
787 persons the STATEC indicates. This number does not include young people of Filipino ancestry born outside the Philippines and those born and raised in Luxembourg in bicultural households. Most of these young people express strong feelings of
Interfaith Families
A Christian Perspective
Ulrike Dross-Gehring
recognisable as such. A little comparable to learning two languages at the same time. Regine Froese calls this model ‘multi-religious education’. Others also speak of it as bi-religious, analogously to bi-cultural or bi-national. In terms of language, this is
Adapting Brittany
The Ker-Is Legend in Bande Dessinée
Armelle Blin-Rolland
reframing, and it is in these chapters that we find the most striking use of the medium to represent the bicultural and bilingual status of Brittany. When Bran Ruz was published in (À Suivre) , dialogue at the fest-noz was in Breton, with the French
