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.
Te Papa Tongarewa the Museum of New Zealand
Land, Settler Colonialism, and Security for Indigenous Peoples
security issues that challenge the dominant societal identity. In effect, Indigenous peoples’ security claims challenge the ontological security, or national sense of self, of settler societies by identifying the state and dominant society as the source of
Contextualizing the Bishop Museum Hale Pili Exhibit through Archaeological Analyses
Jennifer G. Kahn
settler societies ( Thomas 1997 , 1989 ). As Bayman (2009) has noted, folk housing is often felt to be a type of material culture that is static and unchanging, yet the reverse is true ( Upton and Vlach 1986 ). Hawai‘i-based studies have outlined
David S. Trigger and Lesley Head
How are preferences for “native” and “introduced” species of plants and animals given expression in Australian cities? Given the nation's predominantly European cultural heritage, how do urban Australians articulate multiple desires for living environments encountered in everyday life? In examining the cases of inner city parks, backyards, and more general views about flora and fauna appropriate for the city, the paper considers a range of deeply enculturated attachments to familiar landscapes. While residents have considerable interest in the possibilities of urban ecological restoration, our interviews, ethnographic observation, and textual analysis also reveal cultural preferences for introduced species and emplaced attachments to historically modified landscapes. These preferences and attachments are linked to senses of identity developed during formative life experiences. In the relatively young post-settler society of Australia, such drivers of environmental desires can sit uneasily alongside science-driven propositions about what is good for biodiversity and ecological sustainability.
New Zealand has a rich historiography related to transport, but almost all of it looks at particular sectors, such as railways or shipping, or at parts of these sectors. The most substantial attempt to look at transport throughout New Zealand’s history (and even prehistory) is my own book, Links: A History of Transport and New Zealand Society. It outlines forms of transport as they were introduced and proposes an argument explaining why various forms became preferred. Links also explores transport’s impact on the development of New Zealand society since initial human settlement and indicates how social values have shaped its use. Alan H. Grey’s Aotearoa and New Zealand: A Historical Geography also stresses the importance of transport through New Zealand’s history. More specifically, Rollo Arnold has demonstrated the influence of transport on settler society in New Zealand before the First World War.3 David Hamer explored the importance of transport links, breaks in transport and the general pace of early transport in New Zealand to explain the origins of many of its towns.
Public Education and Settler Identity in the Early Third Republic
economic exploitation and political and social marginalization. 6 Invaluable as they are, such studies often neglect to examine the less explicit side of colonial governance—namely, how settler societies discursively and politically constructed themselves
Racial Politics of Mobility and Excretion among BC-Based Long Haul Truckers
relations. Western European colonial and settler societies have historically associated embodiment and excretion with feminine, lower-class, and non-white subjectivity. Alison Moore argues that Western colonial anxieties about the excretory practices of
The Girl in the Text in Olemaun’s Residential School Narratives
thrive in settler society. Contending that Aboriginal people have been reclaiming their cultures steadily as a means of unifying and healing their communities, the Fentons end both books with notes that outline the horrific experiences of Indigenous
Early Modern England’s Girlhood Discourse and Indigenous Girlhood in the Dominion of Canada (1684-1860)
Haidee Smith Lefebvre
maiden who supplanted these individuals in the public imagination; her creation of this imaginary construct symbolizes, for me, the removal of Native women and girls from white settler society. To contextualize her essay, I associate early modern Britain
Judith A. Nicholson and Mimi Sheller
: Routledge, 2000); Sherene H. Razack, ed., Race, Space and the Law: Unmapping a White Settler Society (Toronto: Between the Lines Press, 2002); Sara Ahmed, Claudia Castañeda, Anne-Marie Fortier, and Mimi Sheller, eds., Uprootings/Regroundings: Questions of