Identity Of The Maori And New Zealand Chinese Identity

The identity of an individual is shaped by the experiences and interactions they face in their world. Peter Skrzynecki’s “Immigrant chronicle” highlights this with poems like 10 Mary Street and In the Folk Museum through how Peter interacted and connected to Australia's society while Tim Winton's “The Neighbours” establishes his sense of belonging when connections between him and his community form during their lifetime experience. From this, we learn that experiences and interactions shape our identity and from that, we form connections between communities and places.

The key issue of identity is addressed and how history as well as culture can be at the core of one’s identity, thus, this can be related to the health and physical education studies of the influence of identity. In year 8 students will complete a unit where they examine how traditions and cultural practices influence personal and cultural identities (Australian Curriculum , 2017).

It is not easy to find what make people’s identity. The causes are sometimes visible and are sometimes invisible. People often say features of appearance can be identity such as skin colour, hair colour, eyes, and body frame. Other people, however, might say languages, lifestyles, beliefs, and families make identity. In the world, the differences of these things such as appearance and beliefs have been discriminated. Especially, Indigenous people often have been invaded their cultures and lands in the world and because of this, the number of Indigenous people have decreased. The main focus of this essay is Australian Aboriginal people’s identity. Dudgeon, Wright, Paradies, Garvey, and Walker (2010, p. 6) stated: ‘Aboriginality is about descent, culture, upbringing and life experiences. Thus there are many elements which impact on forming Indigenous identity. This essay will discuss that Indigenous Identity is influenced by various surroundings including government, family and cultures. Firstly, it will introduce the author and the book details and background. Secondly, this essay will explain family member impact on identity development. Thirdly, it will also describe the connection between identity and kinship ties. Then, it will explain the connection between identity and Cultural Interface. Finally, it will define the impact of land right on 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.

Australian film and television deal with such themes by accepting the reality of Australian contexts. The Australian demographic are known for their rough humour and approach, hence the depiction of an Australian man, or woman, can be taken lightly and not offensively. At the same time, film and television are careful in representing Indigenous Australian as opposed to stereotypical white Australians. It is these historical, political, socio-economic ideologies that shape Australia’s national ‘type’.

Identity can mean different things to different people, but for most people, it’s about one’s personality and experiences. The 21st century has seen young people in various parts of the globe have a preference for some desired identity, which they deem superior, rather than accept their own identities. For example, in Goin Gangsta, Choosin Cholista: Claiming Identity, Neil Bernstein makes a case on how a number of people have claimed ethnic individualities other than their own and this is not an evil obsession (Bernstein, 1995). In this essay, a girl named April and her friends (and by extension most young people) believe that “identity is not a matter of where you come from, what you were born into, or what colour your skin is, but it’s everything

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

     Identity is one of the main questions throughout all of our readings, because it is hard for people to accept who they are in society. Accepting their identity as a minority with little if any freedoms

This article examines the attitudes that New Zealanders have developed in response to immigration patterns and policy. Exploring how social hierarchy and ethnicity shape immigration tolerance through economic inequality concerns, perceptions of threat and protection of Maori rights. Douglas gives substantiated arguments relevant to discussions on the bicultural environment of New Zealand politics and argues for the importance of political recognition for Maori.

Before reading Wynyard’s article, I was aware of the general story about how Māori people sold their land in exchange for guns, clothing, and unfamiliar items that the British settlers had. I came to know about this information through hearsay when I first arrived in the country and wanted to know a quick story about New Zealand and Māori people. It was just in the last few years that I was given more and appropriate information about the true history of Aotearoa New Zealand (hearing it from Māori’s viewpoint). Upon reading this article, I came to realise the suffering that Māori people had to go through at the time in regards to losing their land and the Government not honouring their part of the Treaty of Waitangi (Wynyard, 2017). The writer also introduced me to new concepts that changed my viewpoint as to why Māori people are

The article, Stereotypical Constructions of the Maori ‘Race’ in the Media, written by Melanie Wall (1997), can be summarised as an article focusing on the effect the colonisation of New Zealand had on the Maori as a population. It mainly focuses on the way Maori have been imagined as the stereotypical ‘Black Other’. It speaks of the perpetuation and (re)formation of Maori identities, including the way Maori are constrained by their ‘Black Other’ stereotype within New Zealand. The article talks about representations of race through ‘identity images’, the effect of the Maori Renaissance (in particular its effect on identity formations), and Maori Stereotypes in the Media.

In the following annotation, I have documented a summary of information that is based on five gastronomic themes, including the people of the Cook Islands and how these people have migrated to New Zealand over the years and still continue too. In fact, the number of Cook Islanders in New Zealand has now reached over 4000 people in counting for the year of 2017. My analysis will include a small background into the history of the Cook Islanders and how they first settled in New Zealand. I will include their rituals and beliefs on how they lived their life growing up and introducing the different kinds of foods and drinks that they traditionally consume. I discuss the way they live here in New Zealand compared to their ancestor’s back on

“From the 1970s, a major cultural shift known as the ‘Maori Renaissance’ created a context for the emergence of a Maori perspective in New Zealand filmmaking.” The New Zealand feature film, Ngati is considered to be a product of the ‘Maori Renaissance’ and it remains a noteworthy film today for being the first film directed a Maori, namely Barry Barclay. This essay seeks to examine the racial representations of Maori and Pakeha, the historical context of the late 1940s and the Maori identity in Ngati. Barclay’s film is unlike previous films such as The Romance of Hinemoa, The Te Kooti Trial and Rewi’s Last Stand which was based on a dominating Pakeha perspective. The release of Ngati signalled a turn of tables in favour of Maori as they were able to present Maori and Pakeha representations, the historical context of the late 1940s and Maori identity from their perspective.

The Maori Renaissance period refers to the flourishing of the Maori race in terms of writing and publishing, which commenced from the 1970’s onwards. This movement was contributed to by the resistance of Maori to the effects of colonisation enforced by the Pakeha; Maori were strongly encouraged to “embrace Pakeha ways” as discussed by Witi Ihimaera and D.S Long in their article Contemporary Maori Writing: A Context (1982). Many works of literature including poetry arose from this period, where authors tended to dramatize the negative effects of Pakeha arrival and intervention towards the Maori culture. There have been numerous texts which portray the Maori race as being a ‘vanished’ or dying culture (Derby 2014). Ihimaera and D.S (1982) argued that traditional Maori culture needed to be reclaimed if the people did not want to end up as just a group of ‘brown Pakeha’, and that one way of facilitating this was to produce Maori writing that featured Maori culture from their point of view.

The centre of Māori culture lies with the land, it engages their life with nourishment and represent individuals’ mana (power and authority) (King 1992:175). Whenua (land) is fundamental to Māori identity, it connects the future generations to their whakapapa (genealogy) (Williams 2004:50). Māori relied on the land to support their families. During World War Two Māori land was taken by the crown under the New Zealand Settlements Act, 1863 (Schwimmer, Forster, Parker & Ritchie 1968:72). Hence, large numbers of Māori people migrates to cities after World War Two. By 1945, 26% of the Māori population moved to urban cities due to the government controlling their income and resources (Coleman, Dixon, & Marē 2005:21). In addition to the restriction of land, there were less