title: Problems with the census conception of ethnic group: an anthropological perspective

authors: Barber, Keith

subjects: census

abstract: From the perspective of social anthropology, this paper examines the collection and analysis of census data on ethnic group membership. It identifies a fundamental problem lying in the census's attempt to enumerate a subjective identity. The problem is seen as exacerbated by allowing census respondents to report membership in more than one ethnic group. This not only contradicts the census's own definition of ethnic group, and steers respondents toward a racial conception of ethnicity, but involves the census in the arbitrary re-allocation of respondent's answers. The paper then reviews two influential social science analyses of census data on ethnic group membership and finds that the analysts concerned impose their own quite different definitions of ethnic groups onto the data. It is concluded that the whole process of collecting and analysing census data of ethnic group membership is subjective and arbitrary from start to finish.

text: Problems with the census conception of ethnic group: an anthropological perspective From the perspective of social anthropology, this paper examines the collection and analysis of census data on ethnic group membership. It identifies a fundamental problem lying in the census's attempt to enumerate a subjective identity. The problem is seen as exacerbated by allowing census respondents to report membership in more than one ethnic group. This not only contradicts the census's own definition of ethnic group, and steers respondents toward a racial conception of ethnicity, but involves the census in the arbitrary re-allocation of respondent's answers. The paper then reviews two influential social science analyses of census data on ethnic group membership and finds that the analysts concerned impose their own quite different definitions of ethnic groups onto the data. It is concluded that the whole process of collecting and analysing census data of ethnic group membership is subjective and arbitrary from start to finish.

year: 2004

title: High diversity of lichens at 84°S, Queen Maud Mountains, suggests preglacial survival of species in the Ross Sea region, Antarctica

authors: Green, T.G. Allan

subjects: relict

abstract: Investigations of lichens collected in 1959/1960, 1963/1964 and 2003 from near the Beardmore  Glacier in the southern Ross Sea region (84 S) have more than doubled the number of known lichen species in the area to around 30. The ranges of 15 species have been extended to 84° S. A lichen diversity hotspot has also been found along Ebony Ridge and its associated peaks where 28 of the species occur, a number equivalent to more northerly sites in the Ross Sea (e.g. Botany Bay 77° S). Furthermore, 6 species had been previously recorded only from the Antarctic Peninsula region. In agreement with previous studies on mites and springtails from the same area, we suggest that these populations represent relicts that predate the present Ross Ice Shelf extension, with a possible age of 2,000,000 years or older.

text: High diversity of lichens at 84°S, Queen Maud Mountains, suggests preglacial survival of species in the Ross Sea region, Antarctica Investigations of lichens collected in 1959/1960, 1963/1964 and 2003 from near the Beardmore  Glacier in the southern Ross Sea region (84 S) have more than doubled the number of known lichen species in the area to around 30. The ranges of 15 species have been extended to 84° S. A lichen diversity hotspot has also been found along Ebony Ridge and its associated peaks where 28 of the species occur, a number equivalent to more northerly sites in the Ross Sea (e.g. Botany Bay 77° S). Furthermore, 6 species had been previously recorded only from the Antarctic Peninsula region. In agreement with previous studies on mites and springtails from the same area, we suggest that these populations represent relicts that predate the present Ross Ice Shelf extension, with a possible age of 2,000,000 years or older.

year: 2011

title: How institutions frame mātauranga Māori (Commissioned by Waikato Regional Council)

authors: Whaanga, Hēmi

abstract: The primary questions for this report are:
1) How is Mātauranga Māori framed by Institutions?
2) How is Mātauranga Māori being operationalised by Institutions in New Zealand?
Mātauranga Māori is the intellectual capital generated by whānau, hapū and Iwi over multiple generations. It is a shared-community knowledge that is embedded in lived experience and carried in stories, song, place names, dance, ceremonies, genealogies, memories, visions, prophesies, teachings and original instructions, as and learnt through observation and copying of other community members.
It is a holistic system of orally passed knowledge, concepts, beliefs and practice. Mātauranga Māori, mātauranga ā-iwi, mātauranga ā-hapū, and mātauranga ā-whānau are dynamic, innovative, and generative systems of knowledge. Mātauranga Māori has been defined, framed, and operationalised with varying success by Institutions. Although the overall definitions vary somewhat, the general premise is that these government agencies acknowledge that mātauranga Māori is Māori-specific knowledge that is adaptive and regionally distinct. This recognition is important as it reinforces the notion that Māori are not a homogenous group, and that mātauranga Māori will differ across Iwi.
For the vast majority of institutions, improving their understanding of mātauranga Māori is an important strategic aim that can help guide their decision making, management, and monitoring procedures. Achieving this aim helps recognise the innovative potential of Māori knowledge, its contribution to council activities, and the usefulness of culturally appropriate data.
This report has identified seven factors that contribute towards a framework of understanding:
1) Acknowledging contemporary relevance and application: Iwi partners value mātauranga
Māori not only for its historic significance but its contemporary relevance in times of political change. Legislative requirements, iwi expectations, and a desire to build respectful relationships also contribute to current moves to understand and incorporate mātauranga Māori across regional council planning and decision-making activities.
2) Acknowledging cultural validity: Mātauranga Māori informs not only traditional practices but also Māori and iwi participation within Council activities.
3) Accepting epistemological difference: Eurocentric values and scientific disciplines tend to have primacy in a regional council context in part through historical tendencies and political representation. Mātauranga Māori brings a different value set and way of understanding phenomena to the table.
4) Acknowledging mana whenua responsibility for mātauranga Māori: The management and use of mātauranga represents a core responsibility of mana whenua. Relocating mātauranga and responsibility to act as a kaitiaki from a whānau, hapū or iwi to an institution, is a sensitive topic. Mātauranga is often vested with specific people (kaitiaki) or with local whānau and hapū to ensure the responsibilities for protecting the environment remain with those that live there.
5) Developing a more nuanced understanding of mātauranga Māori: Developing a more nuanced understanding of the different disciplines and content that exist under the broad definition of mātauranga Māori is necessary if Councils are to incorporate mātauranga Māori across a greater range of their work programmes.

text: How institutions frame mātauranga Māori (Commissioned by Waikato Regional Council) The primary questions for this report are:
1) How is Mātauranga Māori framed by Institutions?
2) How is Mātauranga Māori being operationalised by Institutions in New Zealand?
Mātauranga Māori is the intellectual capital generated by whānau, hapū and Iwi over multiple generations. It is a shared-community knowledge that is embedded in lived experience and carried in stories, song, place names, dance, ceremonies, genealogies, memories, visions, prophesies, teachings and original instructions, as and learnt through observation and copying of other community members.
It is a holistic system of orally passed knowledge, concepts, beliefs and practice. Mātauranga Māori, mātauranga ā-iwi, mātauranga ā-hapū, and mātauranga ā-whānau are dynamic, innovative, and generative systems of knowledge. Mātauranga Māori has been defined, framed, and operationalised with varying success by Institutions. Although the overall definitions vary somewhat, the general premise is that these government agencies acknowledge that mātauranga Māori is Māori-specific knowledge that is adaptive and regionally distinct. This recognition is important as it reinforces the notion that Māori are not a homogenous group, and that mātauranga Māori will differ across Iwi.
For the vast majority of institutions, improving their understanding of mātauranga Māori is an important strategic aim that can help guide their decision making, management, and monitoring procedures. Achieving this aim helps recognise the innovative potential of Māori knowledge, its contribution to council activities, and the usefulness of culturally appropriate data.
This report has identified seven factors that contribute towards a framework of understanding:
1) Acknowledging contemporary relevance and application: Iwi partners value mātauranga
Māori not only for its historic significance but its contemporary relevance in times of political change. Legislative requirements, iwi expectations, and a desire to build respectful relationships also contribute to current moves to understand and incorporate mātauranga Māori across regional council planning and decision-making activities.
2) Acknowledging cultural validity: Mātauranga Māori informs not only traditional practices but also Māori and iwi participation within Council activities.
3) Accepting epistemological difference: Eurocentric values and scientific disciplines tend to have primacy in a regional council context in part through historical tendencies and political representation. Mātauranga Māori brings a different value set and way of understanding phenomena to the table.
4) Acknowledging mana whenua responsibility for mātauranga Māori: The management and use of mātauranga represents a core responsibility of mana whenua. Relocating mātauranga and responsibility to act as a kaitiaki from a whānau, hapū or iwi to an institution, is a sensitive topic. Mātauranga is often vested with specific people (kaitiaki) or with local whānau and hapū to ensure the responsibilities for protecting the environment remain with those that live there.
5) Developing a more nuanced understanding of mātauranga Māori: Developing a more nuanced understanding of the different disciplines and content that exist under the broad definition of mātauranga Māori is necessary if Councils are to incorporate mātauranga Māori across a greater range of their work programmes.

year: 2017