Culture : New Zealander?

Stuart Hall defines identity as an ‘already accomplished fact, which the new cultural practices then represent’. We should think instead of ‘identity as a ‘production’ which is never complete, always in process, and always constituted within, not outside, representation’ (Hall 1994 p.392). An individual’s sense of belonging to a particular group, thinking, feelings and behaviour can also be referred to as identity. One’s cultural image can construct identity; such features as hair, skin tone and height. History shapes our identity.

Culture can shape a person’s identity because it is something that directly affects all people. People who grow up in a culture that is quite different from that experienced in the home or local community may feel isolated and may struggle to forge an identity. At times it is necessary to make some concessions in order to belong. Very often new arrivals to Australia find themselves struggling with the demands that their original culture places upon them as well as the pressures of Australian culture.

I identify as a New Zealand European; I prefer not to be called Pākehā as from personal experience this term is often used with negative connotations. My father is British and my mother is a first generation New Zealander so my family still has strong connections with Europe. I recognise that I am a part of the dominant ethnic group in New Zealand, and that this has sheltered me from the marginalisation experienced by those regarded as “other”, those who lie outside the bounds of the dominant group.

Over the course, Caring for Country, I have learnt that there are a number of contrasting ways individuals’ believe is the key aspect to an Aboriginal persons’ identity. For example Trigger (1995) believes it is the group language or language name that is key aspect to an Aboriginal persons’ identity, while Rosalie Kunoth-Monks from the video ‘I am my Homelands’ (Amnesty International Australia 2011) believes that the participation in the day-to-day management of their own community is what underpins an Aboriginal person’s identity. Fabienne (1994) follows a similar ideology on Aborignal identity to Kunoth-Monks (2011) and believes

An individual’s search for identity is fuelled by a need to find a place in the world where we belong, thus not belonging consequently leas to a feeling of alienation and isolation. This notion is explored through May’s journey seeking to connect with her racial heritage, her idea of understanding and acceptance. The old man Graham, May encounters at the mission expresses an Aboriginal perspective on the contemporary relationship between the two societies. “no one to talk about it. And they die, kill em selves, than those governments just put another numba, nother cross in they list. They still trying to do it, kill us of, tell us that its always been they plan.” They hybrid vernacular communicates the hatred through the ethnolect strongly marked by the non –standard features of the pronouns in “they list,” “they plan.” Graham’s diatribe reflects him as an individual demonstrating the marginalisation of the minority groups. Similarly, Armin Greder’s picture book The island demonstrates the notion concerning the duality of belonging with its inherit prejudices and xenophobic attitudes expresses the majority’s deliberate exclusion of ‘the other’ outside

When I think of the word “cultural identity”, I think of myself, and what makes up who I am as a person. My cultural identity influences everything about me, from the moment I wake up, to the minute I rest my head on my pillow at night. My culture influences the way I eat, speak, worship, and interact with people. However, I am not only affected by my own culture, but others’ culture as well. I am fortunate to have an extremely rich heritage, and I couldn’t be prouder of my cultural identity.

The simple dictionary definition of ‘identity’ focuses on notions of individuality and self (Collins English Dictionary, n.d.), yet any elaboration of an individual’s sense of self, will inevitably become relational, including details such as parents, siblings and where one is born. This expands into a social setting whereby an association with community and wider society become components contributing to self-definition, and then further again, including elements of cultural identity in forming traditions and beliefs, thus broadening the above, simple dictionary definition (French, 2011). The presentation of Lecture 3 “Who are Indigenous Australia: Identity” (Franklin, 2017), begs the examination into what is ‘identity’, and what it means

In contrast to the idea of race, Ethnicity refers to ethnic affiliation, or the “cultural practices and outlooks of a given community of people that set them apart from others” (Giddens, 1997:210). Members of a particular ethnic group see themselves as culturally distinct from other groups of people in a society or culture. There are different characteristics which serve as a way of

Douglas, G. (2010) Social and Cultural Meanings of Tolerance: Immigration, Incorporation and Identity in Aotearoa, New Zealand. Journal of Ethnic and Migration Studies, Vol. 36, No. 1, pp. 125-148.

Biculturalism has a massive role in Aoteaora New Zealand’s society and has a massive impact in its history. Having a clear understanding of it is crucial in order to be more appreciative of how diverse New Zealand’s society has become, and it also helps us discern the negative aspects of diversity and multiculturalism. By examining and understanding biculturalism, it helps us discern the Treaty of Waitangi’s role and influences in the human services provision here in New Zealand.

In the perspective of cultural safety, culture is broadly defined to include ethnicity, customs, tradition, beliefs and values as well as socioeconomic status, age, gender, sexual orientation, religious and spiritual beliefs, ethnic/immigration status, values and disabilities (NCNZ, 2011). Culture is about ways of doing things and it can be learned and changed (Jarvis, 2012). Ethnicity on the other hand a is a form of identification or belonging to a social group bonded by common history and cultural tradition hence, people of the same ethnicity may share a common language, religion, food, dress, and have a common sense of identity. (Brown & Edwards, 2012). New Zealand (NZ) is a multi-cultural society composed of peoples from various

While looking upon my personal culture and my family’s culture in an attempt to find appropriate dishes for this assignment, it became apparent to me that I have no definite culture. Whereas I have lived in Canada my whole life, my family’s background has engaged me in varying cultures, though I have never felt truly attuned to one culture. On the other hand, my father is a first generation Canadian, his parents both from Scotland. Though aware of my Scottish origins and my grandparents’ migration to Canada, Scottish culture has never been explicitly celebrated amongst those in my family. Furthermore, my family previously migrated from Ireland during the Irish famine, resulting in Irish culture to also represented in my family’s culture. Variously, my mother’s side of the family has lived in Canada for many generations, but I do not consider myself as being authentically Canadian. Accordingly, throughout my childhood, I was never encouraged to celebrate an explicit culture. Furthermore, religion was never prominent in my life either, as my parents decided against baptizing any of my siblings and me, as per the family tradition, because they wished for us to have religious freedom. However, because of the rest of my family’s religion, as well as my background, my family has always celebrated Christian holidays, though I have never been to church for a reason other than a wedding. I find that without any cultural ties from my family’s history and practices, that the culture I

Cultural identity is a part of the psychological self-concept that expresses an individual or group’s worldview and perceived cultural affiliations. The first step in finding a societal fit is to establish a cultural identity; this can be on an individual level and group level. Who am I? And where do I belong? These questions start to form in the human mind from an early age; it drives humans to explore their worldviews and how and where they fit in the world. Rosenfeld (1971) argued it is a deep-seated primal process that has ensured our continual survival. By finding others that think and act similarly we are offered some protection (Erickson, as cited in Carducci 2015). Erickson (as cited in Carducci, 2015) and Maslow (as cited in Mcleod 2007) argued that the need to belong is a basic building block of human development. Whatever the reason, the consensus is that humans have an intrinsic need to find a like-minded cultural group to belong to; this chosen affiliation is their cultural identity. A person may identify with more than one cultural

New Zealand is one of the countries in the world that has unwritten consititution and it is vital because it is the base of a government on how to govern a country based on it. Having a written constitution in New Zealand will give New Zealanders more access about certain documents on the consitution itself. On the other hand, if New Zealand continuously having an unwritten constitution, the citizen may not have knowledge on it due to limited access on it. This essay will clarify on constitution and what is a written constitution. This essay also covers the need to include the Constitution Act 1986, the Public Finance Act 1989 and the Arms Act 1983 and removing the Public Sector Act 1988 from it.

Throughout New Zealand history, historical roots have played a significant role in the development of modern Aotearoa New Zealand. The historical past has shaped various forms of present social dimensions within the nation today. This essay intends to discuss the controversial racial inequality in regards to the relationship between Maori and Pakeha within contemporary New Zealand society. This essay will explore two readings; “Plunder in the Promised Land: Māori Land Alienation and the Genesis of Capitalism in Aotearoa New Zealand” by Wynyard, Matthew and “Stereotypical Construction of the Maori ‘Race’ in the Media” by Wall, Melanie. This essay will also further discuss a brief summary on my personal reflection