title: Examining the legacy of the ‘old boys club’ in high performance coaching

authors: Tate, Kendra Maxine

abstract: Sport is a breeding ground for exclusionary gendered discourses and this trend is evident within the coaching cultures of numerous national sports organisations in New Zealand. Drawing on an organisational case study of a New Zealand national sports organisation (NSO) data were collected through thirteen semi-structured interviews and observations with coaches and staff in the NSO. Engaging in a critical feminist approach, this paper explores the various ways in which women’s exclusion from high-performance coaching roles was maintained, reflecting critically on the extent to which hegemonic masculinity was reproduced within the organisation’s coaching history and culture. Specifically, we illustrate the ‘felt’ dimensions of gender exclusion, highlighting how women’s absence from coaching is not through choice but is reflective of the gendered power dynamics of coaching. Together, the analysis demonstrates the institutionalisation of hegemonic masculinity and the mechanisms through which this is maintained, solidified and undermined. This study, while focusing on a particular NSO, offers insights that extend to male-dominated sporting systems across New Zealand, bringing to light the challenges encountered by women coaches within high-performance sport.

text: Examining the legacy of the ‘old boys club’ in high performance coaching Sport is a breeding ground for exclusionary gendered discourses and this trend is evident within the coaching cultures of numerous national sports organisations in New Zealand. Drawing on an organisational case study of a New Zealand national sports organisation (NSO) data were collected through thirteen semi-structured interviews and observations with coaches and staff in the NSO. Engaging in a critical feminist approach, this paper explores the various ways in which women’s exclusion from high-performance coaching roles was maintained, reflecting critically on the extent to which hegemonic masculinity was reproduced within the organisation’s coaching history and culture. Specifically, we illustrate the ‘felt’ dimensions of gender exclusion, highlighting how women’s absence from coaching is not through choice but is reflective of the gendered power dynamics of coaching. Together, the analysis demonstrates the institutionalisation of hegemonic masculinity and the mechanisms through which this is maintained, solidified and undermined. This study, while focusing on a particular NSO, offers insights that extend to male-dominated sporting systems across New Zealand, bringing to light the challenges encountered by women coaches within high-performance sport.

year: 2024-09-02

title: Alfred Henry Whitehouse; a bootmaker who became a pioneer of New Zealand films

authors: Hart, Philip

abstract: In December 1880, Alfred Henry Whitehouse set himself up in business in Te Aroha as its ‘Pioneer Bootmaker’. He had a very small involvement in local mining. As well as making boots and shoes, he tried to earn more money by erecting houses and being an agent, a clerk, and, very briefly, the town clerk. Actively involved in local politics, he was especially critical of the local newspaper and the domain board, sometimes being abrasive and tactless, as he could be in private life as well. More positively, he was active in sporting and especially social events, with a particular interest in music.
After leaving Te Aroha at the end of 1888, following the death of his first wife, Whitehouse was a commercial traveller for some years before holding public performances of the newest phonographs and of the early varieties of ‘moving pictures’. Not only did he arrange exhibitions of imported short films, he made the first New Zealand ones, using another man as the cameraman. He toured his exhibitions all around the North Island, including in his programmes a variety of musical selections and other attractions. By 1910, facing increasing competition and with his advancing age, he gave up this occupation. Financially, it had been only a modest success, but it earned him an honoured place as a pioneer of the New Zealand film industry.

text: Alfred Henry Whitehouse; a bootmaker who became a pioneer of New Zealand films In December 1880, Alfred Henry Whitehouse set himself up in business in Te Aroha as its ‘Pioneer Bootmaker’. He had a very small involvement in local mining. As well as making boots and shoes, he tried to earn more money by erecting houses and being an agent, a clerk, and, very briefly, the town clerk. Actively involved in local politics, he was especially critical of the local newspaper and the domain board, sometimes being abrasive and tactless, as he could be in private life as well. More positively, he was active in sporting and especially social events, with a particular interest in music.
After leaving Te Aroha at the end of 1888, following the death of his first wife, Whitehouse was a commercial traveller for some years before holding public performances of the newest phonographs and of the early varieties of ‘moving pictures’. Not only did he arrange exhibitions of imported short films, he made the first New Zealand ones, using another man as the cameraman. He toured his exhibitions all around the North Island, including in his programmes a variety of musical selections and other attractions. By 1910, facing increasing competition and with his advancing age, he gave up this occupation. Financially, it had been only a modest success, but it earned him an honoured place as a pioneer of the New Zealand film industry.

year: 2016

title: Waikirikiri Marae: Shared experiences of the wharemate

authors: Rua, Hare

subjects: Māori

abstract: In Te Urewera, wharemate (shelters in which the deceased receive their final farewells) have traditionally been temporary structures. In the 1980s, a new practice was introduced in the Ruātoki valley with the erection of permanent wharemate facilities. One was erected at Waikirikiri marae (tribal meeting grounds and associated buildings) in 1989. Knowledge and discussion regarding wharemate at Waikirikiri marae have changed over the years, and a whole generation has not been fortunate enough to experience tikanga (correct procedures, customary practices) that prevailed prior to the introduction of the permanent wharemate building that is there today. These changes are recorded in this paper through the shared stories of three kaumātua (elders) from Waikirikiri.

This paper is a summary of Hare Rua’s thesis study, the data for which was collected in 2009. This work forms part of the Tangi Research Programme, a collaboration between the School of Māori and Pacific Development and the Māori and Psychology Research Unit at The University of Waikato, Hamilton, New Zealand.

text: Waikirikiri Marae: Shared experiences of the wharemate In Te Urewera, wharemate (shelters in which the deceased receive their final farewells) have traditionally been temporary structures. In the 1980s, a new practice was introduced in the Ruātoki valley with the erection of permanent wharemate facilities. One was erected at Waikirikiri marae (tribal meeting grounds and associated buildings) in 1989. Knowledge and discussion regarding wharemate at Waikirikiri marae have changed over the years, and a whole generation has not been fortunate enough to experience tikanga (correct procedures, customary practices) that prevailed prior to the introduction of the permanent wharemate building that is there today. These changes are recorded in this paper through the shared stories of three kaumātua (elders) from Waikirikiri.

This paper is a summary of Hare Rua’s thesis study, the data for which was collected in 2009. This work forms part of the Tangi Research Programme, a collaboration between the School of Māori and Pacific Development and the Māori and Psychology Research Unit at The University of Waikato, Hamilton, New Zealand.

year: 2010