title: The Social Impacts of seasonal migration on left-behind children: An exploratory study from Lifuka, Tonga

authors: Moala-Tupou, Lupe

subjects: seasonal migration

abstract: There is a dearth of knowledge about the social impacts of seasonal migration on children left behind in Tonga and Pacific countries more generally. The economic benefits of remittances on families have been studied quite extensively but the social costs and benefits have not been the subject of much inquiry. This exploratory study in a Tongan village setting seeks to better understand children who are left behind and who are being affected by lengthy absences of older family members when they are employed as seasonal workers in the horticulture and viticulture industries of New Zealand and Australia.

Three main questions are addressed. Firstly, how do community leaders, teachers, parents and the children themselves perceive the impacts on the children left behind by older family members when they are working overseas? Social impacts on children are examined with reference to health, education, social and religious participation. Secondly, how do the social impacts vary by gender and age of the children? Finally, what, if any, coping strategies are used or are being planned to mitigate the social impacts of seasonal migration overseas on teenage children? The data that was collected to address these questions came from three major sources: i) informal talanoa, ii) semi-structured interviews iii) and focus group discussions held in Lifuka, Ha’apai, Tonga.

This study revealed that children left behind in Tonga experience both positive and negative impacts on their education, health, social and religious participation when their mother/father or older siblings are working overseas. Seasonal workers’ earnings raise household incomes and assist with paying children’s school fees and other financial needs at school, improving access to health and church services through the purchasing of cars for transportation, and providing new clothes for children especially for special occasions.


Children affected by migration faced several challenges including suffering from loneliness, fear and sadness as a result of the absence of parents and sometimes experienced abuse in the communities. There can also be problems with diet, school performance, and permission to participate in social activities, especially young girls going out at night. Girls and boys face different challenges as a result of the absence of parents and older siblings, as do younger children. The main coping strategy is accessing support from teachers and other community leaders, but there needs to be more research on both impacts and strategies before definitive conclusions can be drawn.

text: The Social Impacts of seasonal migration on left-behind children: An exploratory study from Lifuka, Tonga There is a dearth of knowledge about the social impacts of seasonal migration on children left behind in Tonga and Pacific countries more generally. The economic benefits of remittances on families have been studied quite extensively but the social costs and benefits have not been the subject of much inquiry. This exploratory study in a Tongan village setting seeks to better understand children who are left behind and who are being affected by lengthy absences of older family members when they are employed as seasonal workers in the horticulture and viticulture industries of New Zealand and Australia.

Three main questions are addressed. Firstly, how do community leaders, teachers, parents and the children themselves perceive the impacts on the children left behind by older family members when they are working overseas? Social impacts on children are examined with reference to health, education, social and religious participation. Secondly, how do the social impacts vary by gender and age of the children? Finally, what, if any, coping strategies are used or are being planned to mitigate the social impacts of seasonal migration overseas on teenage children? The data that was collected to address these questions came from three major sources: i) informal talanoa, ii) semi-structured interviews iii) and focus group discussions held in Lifuka, Ha’apai, Tonga.

This study revealed that children left behind in Tonga experience both positive and negative impacts on their education, health, social and religious participation when their mother/father or older siblings are working overseas. Seasonal workers’ earnings raise household incomes and assist with paying children’s school fees and other financial needs at school, improving access to health and church services through the purchasing of cars for transportation, and providing new clothes for children especially for special occasions.


Children affected by migration faced several challenges including suffering from loneliness, fear and sadness as a result of the absence of parents and sometimes experienced abuse in the communities. There can also be problems with diet, school performance, and permission to participate in social activities, especially young girls going out at night. Girls and boys face different challenges as a result of the absence of parents and older siblings, as do younger children. The main coping strategy is accessing support from teachers and other community leaders, but there needs to be more research on both impacts and strategies before definitive conclusions can be drawn.

year: 2016

title: Intercultural Communication Competence: A Waikato Management School Case Study

authors: Perry, Andrea Kathryn

subjects: Intercultural communication competence

abstract: In New Zealand, as in our globalized world, diverse cultures are in closer contact than ever before and the ability to communicate across this cultural diversity, to build relationships and to achieve shared goals, is becoming a necessity. Yet the presence of cultural diversity does not automatically lead to competent intercultural communication. What does it mean to be effective and appropriate in culturally diverse local and global contexts and what are the opportunities and challenges for developing intercultural communication competence? These are the questions motivating this study which develops a contextualised theory and perspective about intercultural communication competence by using a Waikato Management School (WMS) case study. It also has a broader focus and interest by exploring a relational theory of intercultural communication competence in an Aotearoa New Zealand context.

The case study involves 19 interview participants; 10 students, 6 alumni and 3 academic staff representing a cross section of departments within the Waikato Management School. Bias toward native English language speakers and those from western culture has regularly occurred in previous research therefore this study intentionally includes those who speak languages other than English (14 out of 19 participants) with diverse ethnic and religious backgrounds and experiences.

Key findings of the research show that being effective and appropriate in culturally diverse local and global contexts is demonstrated by cultural humility, reflected in progressively deeper attitudes from openness and awareness, through to respect, empathy and ultimately friendship. Cultural knowledge, including knowledge of cultural values, beliefs and practices, and knowledge of cultural communication differences in order to deal with offense are also identified as integral. Intercultural experience gained through engaging in intercultural situations either in New Zealand or overseas is part of what it means to have intercultural communication competence. Language proficiency, both language specific to the intercultural situation and more generally learning of any language in order to develop intercultural communication competence is a necessity.

Findings show that developing cultural communication skill and understanding is a high priority. Some believe the dominant focus should be on Māori culture, others feel the dominant focus should be cultures in close proximity to New Zealand such as Pacific and Asian culture. Historical tensions which give rise to negativity around learning Māori worldviews and ways are observed as are the importance of reflecting on self and in particular to become aware of one’s own white privilege. Ignorance and stereotyping are identified as significant barriers to intercultural communication competence. Part of overcoming stereotypes is by improving knowledge. Findings also show that it is highly important to develop positive cultural interaction by removing segregation and enhancing community. Willingness to interact and ongoing English language development for non-native English language speakers is also vital so that positive intercultural interaction can occur.

The research has practical applications and recommendations for WMS strategic planning regarding the development of graduates who are competent in culturally diverse local and global contexts. It also develops a Meaningful Intercultural Relations (MIR) model which extends previous models by identifying special cultural knowledge necessary given the specific New Zealand context. It also makes a contribution to theory by centralising meaningful intercultural relations as an integral dimension of each of the four contributors to intercultural communication competence: cultural humility, intercultural experience, cultural knowledge and language proficiency. It is also outlined as an integral dimension of each of the four inhibitors of competence: lack of willingness/segregation, stereotyping, white privilege/offense taken and received, and language inadequacy.

text: Intercultural Communication Competence: A Waikato Management School Case Study In New Zealand, as in our globalized world, diverse cultures are in closer contact than ever before and the ability to communicate across this cultural diversity, to build relationships and to achieve shared goals, is becoming a necessity. Yet the presence of cultural diversity does not automatically lead to competent intercultural communication. What does it mean to be effective and appropriate in culturally diverse local and global contexts and what are the opportunities and challenges for developing intercultural communication competence? These are the questions motivating this study which develops a contextualised theory and perspective about intercultural communication competence by using a Waikato Management School (WMS) case study. It also has a broader focus and interest by exploring a relational theory of intercultural communication competence in an Aotearoa New Zealand context.

The case study involves 19 interview participants; 10 students, 6 alumni and 3 academic staff representing a cross section of departments within the Waikato Management School. Bias toward native English language speakers and those from western culture has regularly occurred in previous research therefore this study intentionally includes those who speak languages other than English (14 out of 19 participants) with diverse ethnic and religious backgrounds and experiences.

Key findings of the research show that being effective and appropriate in culturally diverse local and global contexts is demonstrated by cultural humility, reflected in progressively deeper attitudes from openness and awareness, through to respect, empathy and ultimately friendship. Cultural knowledge, including knowledge of cultural values, beliefs and practices, and knowledge of cultural communication differences in order to deal with offense are also identified as integral. Intercultural experience gained through engaging in intercultural situations either in New Zealand or overseas is part of what it means to have intercultural communication competence. Language proficiency, both language specific to the intercultural situation and more generally learning of any language in order to develop intercultural communication competence is a necessity.

Findings show that developing cultural communication skill and understanding is a high priority. Some believe the dominant focus should be on Māori culture, others feel the dominant focus should be cultures in close proximity to New Zealand such as Pacific and Asian culture. Historical tensions which give rise to negativity around learning Māori worldviews and ways are observed as are the importance of reflecting on self and in particular to become aware of one’s own white privilege. Ignorance and stereotyping are identified as significant barriers to intercultural communication competence. Part of overcoming stereotypes is by improving knowledge. Findings also show that it is highly important to develop positive cultural interaction by removing segregation and enhancing community. Willingness to interact and ongoing English language development for non-native English language speakers is also vital so that positive intercultural interaction can occur.

The research has practical applications and recommendations for WMS strategic planning regarding the development of graduates who are competent in culturally diverse local and global contexts. It also develops a Meaningful Intercultural Relations (MIR) model which extends previous models by identifying special cultural knowledge necessary given the specific New Zealand context. It also makes a contribution to theory by centralising meaningful intercultural relations as an integral dimension of each of the four contributors to intercultural communication competence: cultural humility, intercultural experience, cultural knowledge and language proficiency. It is also outlined as an integral dimension of each of the four inhibitors of competence: lack of willingness/segregation, stereotyping, white privilege/offense taken and received, and language inadequacy.

year: 2016

title: Proposed changes to Te Ture Whenua Maori

authors: Te Aho, Linda

abstract: This presentation will look at the proposed changes to Te Ture Whenua and a timeline for the changes.
• Examining current issues surrounding land and problems with Te Ture Whenua 1993.
• Explaining changes to the Maori Land Court and the new Maori Land Service

text: Proposed changes to Te Ture Whenua Maori This presentation will look at the proposed changes to Te Ture Whenua and a timeline for the changes.
• Examining current issues surrounding land and problems with Te Ture Whenua 1993.
• Explaining changes to the Maori Land Court and the new Maori Land Service

year: 2016