Imperialism And Population Migration During New Zealand

Australia is celebrated for its multiculturalism and acceptance of ethnic minorities, however, according to linguist Ben crustal ‘Australia…recaptured by a pervasive monolingual mindset which sees monolingualism as the norm and multilingualism as the exception even as a problem or deficit.’ Although ethnolects are viewed negatively by the mainstream society, its usage is both beneficial to ethnic minorities and has been adopted as the Lingua Franca in some situations. As a result of the majority’s consensus on the dislike of ethnolects, minorities are pressured to adopt Standard Australian English (SAE) in formal and public domains; limiting the usage of ethnolects. These observations are reflected in a recent interview with X; a forty-year-old

I argue that the ideologies behind The Assimilation Policy were evident since the first white settlers had arrived in 1788. Since first contact, Aboriginal people’s values, customs, beliefs and traditional way of life began to erode. From the 1850s onwards, Aboriginal people were forced onto reserves, and then into towns and cities in the mid 20th century . Many people feared that the ‘Australian’ culture was being affected by immigrants. Since the early 1900s, there had been a ‘White Australia’ policy and assimilation was expected upon arrival. However, Aboriginal people did not immigrate, so their policy, dictated by the Australian States and Commonwealth Government was known as The Policy of Assimilation. Assimilation policies were supported by racist assumptions and represented by settler nationalist imperatives . In the 1950s, assimilation policies for Aboriginal people were supported by the

The forceful removal of children from families, relocation of tribes from their native homelands, and the attempted assimilation by the Europeans resulted in the disruption of the hundreds of years of knowledge and heritage being passed down through generations. These issues have resulted in the destruction of most of their thousand year old languages and background. To the Indigenous people of Australia, language is the key to their cultural and spiritual identity, and their heritage. From over 250 languages being spoken all over Australia, there are now only 145. Only 20 of which are considered still going strong; this is a cause of great distress to the Indigenous people. “The loss of indigenous languages signifies not only the loss of traditional knowledge but also the loss of cultural diversity and spirituality as well as laws and customs” (Gugu Badhun Limited, 2012). Language is their identity, their connection to the community, it retains their cultural and spiritual identity throughout their daily lives now (Gugu Badhun Limited,

The assimilation policy was brought into the aboriginal community in 1937, by numerous commonwealth and state government representatives. This policy aimed to make the aboriginals of Australia conform to the custom and traditions of the white Australians of British origin. When the policy was brought in it only applied to people of mixed decent, people who are part European and aboriginal. In1951 the assimilation policy changed to state all aboriginals shall attain the same manner of living as other Australians. Again in 1965 the policy was adjusted, but continued to apply to all aboriginal people. Aboriginal people of Australia have always had a strong connection with the land, each other and their religion. In 1960 the assimilation policy was declared a failure; through out the previous years surprisingly the community of aboriginals had continued to grow. This was to the white people, a sign of their strength, their traditions and how they as a community will continue to fight for their rights. While they still continued to grow in number

Since the time of federation the Aboriginal people have been fighting for their rights through protests, strikes and the notorious ‘day of mourning’. However, over the last century the Australian federal government has generated policies which manage and restrained that of the Aboriginal people’s rights, citizenships and general protection. The Australian government policy that has had the most significant impact on indigenous Australians is the assimilation policy. The reasons behind this include the influences that the stolen generation has had on the indigenous Australians, their relegated rights and their entitlement to vote and the impact that the policy has had on the indigenous people of Australia.

The police could also expel ‘trouble makers’ from reserves. The policy of Assimilation/Integration was in force from the 1930’s to the early 1960’s. The Assimilation policy was aimed to make the Aboriginal and Torres Strait Islander people more ‘civilized’ and ‘westernised’. It was hoped by the State Governments and Federal Government that the Aboriginal and Torres Strait Islander identity would be destroyed and lost forever.

Life before the Mabo case was hard, throughout the 19th century white settlers gradually moved the aboriginal people off their land and into reserves. The Indigenous population were forced to experience dispossession and paternalism. In strictly legal terms they did not exist. Discriminatory policies such as the 'White Australia' policy and 'Assimilation' policy were imposed. In September 1901 the Australian government introduced the white Australian policy, trying to ban all non- caucasian people from entering the country. The assimilation approach was outlined in 1937. It presumed that Indigenous Australians could enjoy the same standard of living as white Australians if they were absorbed into white society. An example of a failed case would be the 1963 Bark Petitions, historic Australian documents that were the first traditional

By the 1950’s all state governments invoked a new policy called assimilation (1950’s – 1960’s), which aimed to eliminate Indigenous cultures, religion and languages. Assimilation was based on the belief that if living conditions were improved, Indigenous Australians were to be absorbed into White Australian society (Hampton & Toombs, Racism, colonisation/colonialism and impacts on indigenous people, 2013). After the failure of the assimilation policy, governments aimed their sights towards Integration (1960’s - 1980’s). Integration was a step towards

64, Commonwealth of Australia 2011). Policy then moved towards more assimilationist strategies in which attempts were made to convert Aboriginal Australians into ‘responsible citizens’ (Gilbert 2005, Haebich 2000). The protectionist and assimilationist policies share the core values that Aboriginal culture is inferior and on its way to an ‘evolutionary end’ (Gilbert 2005, p. 64).

Despite Australia’s ever-growing multiculturalism, it has been found that ‘monolingualism is extraordinarily common in Australia throughout the general population and all occupational levels (Bostock, 1973).’ With such an array of cultures present, one would assume that Australian education systems would have endless bilingual programs in place. However, this is not the case. Despite the successes of bilingual education on a global scale, little effort has been made to preserve any Australian languages, meaning that language death has become an everyday factor that Indigenous individuals have to deal with (Wurm, 1991). This paper discusses the concept of bilingual education and its faults in the transition from theory to

A Key conflict that endures as one of the most noteworthy events in New Zealand’s early history is the Waikato war of 1863-1864. The significance of the battles lies in the definition of the status of Maori and Pakeha in New Zealand. Particular historic debate surrounds whether the Waikato war was caused more primarily over the dispute of land or sovereignty. Maori were rising against British control and domination over them exhibited by establishment of the Kingitanga movement and the resistance to land sales. Responding in a way they saw that they had the right British invaded the Waikato. The outcomes of these events still hold debate and controversy in the regions of occurrence even today. With large loss of lives on both sides directly from the clashes, as Maori retained their pride refused to surrender to the British’s superior technology. New laws were passed as a result of the resistance involving shameless policy’s which marginalised Maori and there rights further. The consequences of this war were drawn out until the late 20th, when finally reparations were made in full.

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.

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.

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 beginning of the 19th century, almost all New Zealanders were considered to be Maoris. The Maoris made up nearly the whole country, with a population between 100-120,000, while the European population was down in the hundreds. In 1818, the Musket Wars resulted in the loss of over a fifth of the Maori population, at least 20,000 dead and thousands more captured (“Overview of NZ”). The Musket War was a war that began when the Europeans introduced their advanced technology and muskets into New Zealand. The Musket Wars were a series of inter-tribal wars caused by tribes all trading to obtain muskets. At the end of the wars, in 1830, a new conflict for the Maori population took rise when “warfare gave way to economic rivalry” (“The Musket Wars”). From 1830 on, Europeans would come to New Zealand in waves of hundreds and thousands of people, threatening the Maoris’ once complete control over the land. This brewing economic rivalry was what paved the way for the Treaty of Waitangi, New Zealand’s founding document. This treaty was interpreted differently by the English and Maoris, something the British had purposely done. The British plan to deceive the natives resulted in both land and governmental conflicts. Land disputes caused by the treaty’s misinterpretations between the Maori people and the settlers sparked the New Zealand Wars in 1861-1870. At the end of these wars, new laws were passed that nearly abolished Maori rights. In 1896, New Zealand was no longer a Maori