title: Archaeology of Atafu, Tokelau: Some initial results from 2008

authors: Addison, David J.

subjects: Atafu Atoll

abstract: Surface survey, shovel testing, and stratigraphic excavations were done on Atafu Atoll in Tokelau during August 2008. Initial results suggest that Fale Islet has the most potential for further archaeological research. Dense cultural deposits on this islet are >1 m (39 in.) deep. Cultural material recovered includes food bone, fire-affected volcanic rock, tool-grade basalt flakes and tool fragments, Tridacna shell adzes, and pearl-shell fishhook fragments. Dog bone occurs from the earliest deposits through to the late prehistoric, while pig bone is found only in historic contexts. Fish bone is common throughout, and, with the exception of Tridacna, there are few edible mollusk remains. Initial EDXRF (Energy Dispersive X-Ray Fluorescence) analyses have found the basalt to be consistent with documented sources on Tutuila, Samoa. Basal radiocarbon dates from two excavation units are 660-540 cal. BP and 500-310 cal. BP (at 2σ).

text: Archaeology of Atafu, Tokelau: Some initial results from 2008 Surface survey, shovel testing, and stratigraphic excavations were done on Atafu Atoll in Tokelau during August 2008. Initial results suggest that Fale Islet has the most potential for further archaeological research. Dense cultural deposits on this islet are >1 m (39 in.) deep. Cultural material recovered includes food bone, fire-affected volcanic rock, tool-grade basalt flakes and tool fragments, Tridacna shell adzes, and pearl-shell fishhook fragments. Dog bone occurs from the earliest deposits through to the late prehistoric, while pig bone is found only in historic contexts. Fish bone is common throughout, and, with the exception of Tridacna, there are few edible mollusk remains. Initial EDXRF (Energy Dispersive X-Ray Fluorescence) analyses have found the basalt to be consistent with documented sources on Tutuila, Samoa. Basal radiocarbon dates from two excavation units are 660-540 cal. BP and 500-310 cal. BP (at 2σ).

year: 2009

title: Using picturebook illustrations to help young children understand diversity

authors: Kelly-Ware, Janette Patricia

abstract: The demographics of Aotearoa New Zealand have changed markedly over the past few decades in relation to increasing ethnic, cultural and religious diversity. These changes have resulted from immigration, refugee resettlement programmes, and globalisation. Early childhood education (ECE) settings are social, cultural and political spaces where children live with and alongside diverse others. They are ideal places for providing early learning experiences about diversity and difference which can be supported and reinforced using the picturebooks. Picturebooks can act as both mirrors and windows on the world. As mirrors they can reflect children’s own lives, and as windows they can give children a chance to learn about someone else’s life. More equitable outcomes for children and their families can be realised through deeper engagement with cultural diversity and issues of fairness. The illustrations in quality children’s picturebooks can be a vehicle for this type of engagement showing that art can be used as a form of dialogue, if they are critiqued and analysed with children.

text: Using picturebook illustrations to help young children understand diversity The demographics of Aotearoa New Zealand have changed markedly over the past few decades in relation to increasing ethnic, cultural and religious diversity. These changes have resulted from immigration, refugee resettlement programmes, and globalisation. Early childhood education (ECE) settings are social, cultural and political spaces where children live with and alongside diverse others. They are ideal places for providing early learning experiences about diversity and difference which can be supported and reinforced using the picturebooks. Picturebooks can act as both mirrors and windows on the world. As mirrors they can reflect children’s own lives, and as windows they can give children a chance to learn about someone else’s life. More equitable outcomes for children and their families can be realised through deeper engagement with cultural diversity and issues of fairness. The illustrations in quality children’s picturebooks can be a vehicle for this type of engagement showing that art can be used as a form of dialogue, if they are critiqued and analysed with children.

year: 2019

title: New Zealand history is Maori history: Tikanga as the ethical foundation of historical scholarship In Aotearoa New Zealand

authors: Mahuika, Nepia

subjects: Arts & Humanities

abstract: IT SHOULD COME AS NO SURPRISE TO FIND that New Zealand history is Māori history. In 1987 when Tipene O’Regan stated that the ‘the past belongs to all New Zealanders, but first it is ours’, he was drawing attention to New Zealand history’s foundation in Māori history.1 Thinking about New Zealand history as Māori history does not mean denying the histories of European, Asian and Pasifika immigrants, but draws attention to the notion that ‘settler’ aspirations to claim ‘Aotearoa’ as home occur within a much broader narrative of indigenous occupation and struggle.2 Indeed, how can New Zealand history be the story of ‘here’ when it has ‘othered’ indigenous narratives that speak to the heart of what it is to belong in the land of the long white cloud? Yes, New Zealand history is Māori history – and that presents a problem for tangata whenua self-determination. Likewise, for Pākehā, it is an issue because until New Zealand history recognizes and enables the centrality of Māori history it will always fail to articulate the collective ‘us’ that is so often assumed in the discourse of ‘full and final settlement’.3 In its current form it will never be able to ethically or adequately account for the shaping of a New Zealand identity that finds ‘composure’ in the story of how Pākehā became ‘native’ New Zealanders.4 For Māori, these issues are keenly felt, because while New Zealand history has always been about us, it has predominantly been articulated on the colonizers’ terms. In the ‘discursive constructions’ that are New Zealand histories, the indigenous have regularly been culturally appropriated, dislocated and misrepresented.5 Even when Māori have turned their back on the writing of New Zealand history it has been, and will still be, a history of being or becoming ‘native’. Yes, New Zealand history is Māori history – so why does it feel like the story of Pākehā settlers?

text: New Zealand history is Maori history: Tikanga as the ethical foundation of historical scholarship In Aotearoa New Zealand IT SHOULD COME AS NO SURPRISE TO FIND that New Zealand history is Māori history. In 1987 when Tipene O’Regan stated that the ‘the past belongs to all New Zealanders, but first it is ours’, he was drawing attention to New Zealand history’s foundation in Māori history.1 Thinking about New Zealand history as Māori history does not mean denying the histories of European, Asian and Pasifika immigrants, but draws attention to the notion that ‘settler’ aspirations to claim ‘Aotearoa’ as home occur within a much broader narrative of indigenous occupation and struggle.2 Indeed, how can New Zealand history be the story of ‘here’ when it has ‘othered’ indigenous narratives that speak to the heart of what it is to belong in the land of the long white cloud? Yes, New Zealand history is Māori history – and that presents a problem for tangata whenua self-determination. Likewise, for Pākehā, it is an issue because until New Zealand history recognizes and enables the centrality of Māori history it will always fail to articulate the collective ‘us’ that is so often assumed in the discourse of ‘full and final settlement’.3 In its current form it will never be able to ethically or adequately account for the shaping of a New Zealand identity that finds ‘composure’ in the story of how Pākehā became ‘native’ New Zealanders.4 For Māori, these issues are keenly felt, because while New Zealand history has always been about us, it has predominantly been articulated on the colonizers’ terms. In the ‘discursive constructions’ that are New Zealand histories, the indigenous have regularly been culturally appropriated, dislocated and misrepresented.5 Even when Māori have turned their back on the writing of New Zealand history it has been, and will still be, a history of being or becoming ‘native’. Yes, New Zealand history is Māori history – so why does it feel like the story of Pākehā settlers?

year: 2015