title: Indigenising the screen: Screenplay and critical analysis for The Prophet

authors: Bristowe, Joseph Curtis

subjects: indiginization

abstract: This thesis tests the hypothesis that it is possible to both decolonise and indigenise the New Zealand cinema screen. Secondary research reveals how those discourses that promoted roles and expectations for Māori within the New Zealand film industry were based principally upon historical colonial ideologies imposed by various means upon the native populous, and subsequently reproduced. These discourses of race, gender and religion perpetuate negative belief systems about Māori and contribute to the reproduction of stereotypical images of Māori, such as the irrational, naive, simpleminded and warlike Māori man, or the domesticated, lustful and sexually available Māori woman. 

Research by creative practice advances the project of decolonising the New Zealand screen through the writing of a feature length screenplay based on careful research and intimate cultural knowledge, and by working according to an appropriate kaupapa Māori framework. The resulting screenplay, The Prophet, brings to life the multitude of forces that coalesced to shape the life of 19th century Māori warrior and prophet, Te Kooti Arikirangi Te Tūruki. In his death, as in his life, he remains an enigmatic figure. In written accounts and in Pākehā memories he appears as a violent rebel, mass murderer and religious fanatic. This epic re-telling focuses on the character of Te Kooti, showing him to be a man who accomplished great feats in the face of injustice, adversity and hardship. 
A critical analysis of the screenplay reveals how I adopted a unique cross cultural writing approach drawing upon both the 'classic' western narrative structure as well as kaupapa Māori pūrākau oral tradition. I argue that this approach combines effectively to materialise strong anti-colonial perspectives aimed specifically at subverting long-held and dominant colonial discourses. Such an approach to scriptwriting rejects the tradition of being defined, constructed and represented through discourses that serve to promote the interests of the Pākehā majority and, in doing so, urges the utilisation of Māori philosophies, concepts and practices in the scriptwriting/film production process.

text: Indigenising the screen: Screenplay and critical analysis for The Prophet This thesis tests the hypothesis that it is possible to both decolonise and indigenise the New Zealand cinema screen. Secondary research reveals how those discourses that promoted roles and expectations for Māori within the New Zealand film industry were based principally upon historical colonial ideologies imposed by various means upon the native populous, and subsequently reproduced. These discourses of race, gender and religion perpetuate negative belief systems about Māori and contribute to the reproduction of stereotypical images of Māori, such as the irrational, naive, simpleminded and warlike Māori man, or the domesticated, lustful and sexually available Māori woman. 

Research by creative practice advances the project of decolonising the New Zealand screen through the writing of a feature length screenplay based on careful research and intimate cultural knowledge, and by working according to an appropriate kaupapa Māori framework. The resulting screenplay, The Prophet, brings to life the multitude of forces that coalesced to shape the life of 19th century Māori warrior and prophet, Te Kooti Arikirangi Te Tūruki. In his death, as in his life, he remains an enigmatic figure. In written accounts and in Pākehā memories he appears as a violent rebel, mass murderer and religious fanatic. This epic re-telling focuses on the character of Te Kooti, showing him to be a man who accomplished great feats in the face of injustice, adversity and hardship. 
A critical analysis of the screenplay reveals how I adopted a unique cross cultural writing approach drawing upon both the 'classic' western narrative structure as well as kaupapa Māori pūrākau oral tradition. I argue that this approach combines effectively to materialise strong anti-colonial perspectives aimed specifically at subverting long-held and dominant colonial discourses. Such an approach to scriptwriting rejects the tradition of being defined, constructed and represented through discourses that serve to promote the interests of the Pākehā majority and, in doing so, urges the utilisation of Māori philosophies, concepts and practices in the scriptwriting/film production process.

year: 2009

title: ‘Doctoring’ our own: Confessions of a Māori doctoral supervisor

authors: Hohepa, Margie Kahukura

subjects: Māori doctoral student

abstract: There is very little literature, empirically based or otherwise, on the supervision of Māori doctoral students (Fitzgerald, 2005; Pope, 2008; Kidman, 2007; Smith, 2007). There is even less relating to Māori supervisors working with Māori doctoral students (Kidinan, 2007), let alone Māori supervisors working with non- Māori students. While the relatively large corpus of literature on doctoral supervision may be of some assistance to Māori supervisors, there is also a dearth of studies that focus on the pedagogical aspects. Research undertaken by Elizabeth McKinley and her co-researchers (McKinley, Grant, Middleton, Irwin & Williams, 2009) will now help to fill the literature gap on the teaching and learning process of supervision as it pertains to Māori.

text: ‘Doctoring’ our own: Confessions of a Māori doctoral supervisor There is very little literature, empirically based or otherwise, on the supervision of Māori doctoral students (Fitzgerald, 2005; Pope, 2008; Kidman, 2007; Smith, 2007). There is even less relating to Māori supervisors working with Māori doctoral students (Kidinan, 2007), let alone Māori supervisors working with non- Māori students. While the relatively large corpus of literature on doctoral supervision may be of some assistance to Māori supervisors, there is also a dearth of studies that focus on the pedagogical aspects. Research undertaken by Elizabeth McKinley and her co-researchers (McKinley, Grant, Middleton, Irwin & Williams, 2009) will now help to fill the literature gap on the teaching and learning process of supervision as it pertains to Māori.

year: 2010

title: Developing a social justice agenda for counsellor education in New Zealand: a social constructionist perspective

authors: Monk, Gerald D.

abstract: Counselling and Counsellor education in the West have traditionally been dominated by a liberal-humanist premise which emphasises the universality of human experience and the independence of individuals. The effect of this orientation on counselling practice has been a focus on the capacity of individuals to make independent changes in their lives through the exercise of rational choice. In Aotearoa/New Zealand, feminists and some Maori have challenged this perspective. Indeed a growing literature in the helping professions acknowledges that Eurocentric and patriarchal interpretations have been imposed through psychological practices, most particularly on women and those of non-European origin. Such critiques must have significant implications for counsellor education.

In 1991 as a counsellor educator with a concern for social justice, it seemed to me that critical theory discourse and some forms of feminism had developed the necessary conceptual underpinnings which would enable counselling practice to address these injustices. From a critical theory perspective, hegemonic practices of power maintained hierarchical social structures which systematically marginalise people. I sought to identify how these theories might be useful in reformulating counsellor education in Aotearoa/New Zealand.

In the belief that a social justice agenda was also important to the 12 counsellor educators in New Zealand universities, I wanted to further my understanding of the implications of such a commitment by interviewing my colleagues. The main focus of these interviews was to explore counsellor educators’ awareness of Eurocentrism and androcentrism in both the discourses of counselling and their subsequent impact on their professional practice. Data was generated by individual interviews and group discussions, and circulated among participants for comment. A hermeneutic-dialectic method of data collection was used. Many of the responses had a cautionary, vigilant, or even suspicious quality, suggesting some participants’ discomfort with my questioning. A deconstructive analysis of their responses revealed that the framing of my own thesis questions were characteristic of a rigid oppressor-oppressed binary. The underlying presumption of a single preferred path to social justice had, in effect, prejudged the defensibility of any other position. Manifesting a Eurocentric stance which I had set out to challenge, I had taken up a fundamentalist position. This was the antithesis of collaborative and respectful dialogue. The problematic of this thesis thus became how to engage with a transformative social justice agenda in counsellor education that was neither plagued by the presumptions of universality nor constrained by the rigidities of fundamentalist essentialism.

I was forced to recognise that any social justice agenda is discursively produced although an account of this production often remains unarticulated. However, recognising the limitations of grand theory did not mean that I could avoid taking a position on how social justice could be addressed in counsellor education. Rather than adopting a fixed non-negotiable position, discursive analysis of a theoretical stance offers the space to claim a temporary, located essentialism from which the generation of new possibilities might be achieved. My task here was to situate my own knowledge, recognise its partiality and develop a social justice agenda from a social constructionist perspective.

I began to view persons as being positioned by diverse discourses that are at times oppressive and at other times not. This led to the recognition that persons can be called into multiple subjectivities which affect the extent to which power and agency are available to them within particular interactions in particular settings. The conceptual tools of discourse, deconstruction, multiple subjectivity, agency, and capillary power (as distinct from commodity power) offer an alternative means by which androcentric and Eurocentric practices in counsellor education may be identified without taking up rigid or righteous positions. 

The thesis is an account of the theoretical moves which might accommodate and engage the contradictions, ambiguities, and paradoxes associated with a search for social justice in counsellor education in the 1990s. It considers a social justice agenda at the sites of gender and ethnicity in counsellor education and remarks on the possibility of attaining discursive empathy in culturally different environments.

text: Developing a social justice agenda for counsellor education in New Zealand: a social constructionist perspective Counselling and Counsellor education in the West have traditionally been dominated by a liberal-humanist premise which emphasises the universality of human experience and the independence of individuals. The effect of this orientation on counselling practice has been a focus on the capacity of individuals to make independent changes in their lives through the exercise of rational choice. In Aotearoa/New Zealand, feminists and some Maori have challenged this perspective. Indeed a growing literature in the helping professions acknowledges that Eurocentric and patriarchal interpretations have been imposed through psychological practices, most particularly on women and those of non-European origin. Such critiques must have significant implications for counsellor education.

In 1991 as a counsellor educator with a concern for social justice, it seemed to me that critical theory discourse and some forms of feminism had developed the necessary conceptual underpinnings which would enable counselling practice to address these injustices. From a critical theory perspective, hegemonic practices of power maintained hierarchical social structures which systematically marginalise people. I sought to identify how these theories might be useful in reformulating counsellor education in Aotearoa/New Zealand.

In the belief that a social justice agenda was also important to the 12 counsellor educators in New Zealand universities, I wanted to further my understanding of the implications of such a commitment by interviewing my colleagues. The main focus of these interviews was to explore counsellor educators’ awareness of Eurocentrism and androcentrism in both the discourses of counselling and their subsequent impact on their professional practice. Data was generated by individual interviews and group discussions, and circulated among participants for comment. A hermeneutic-dialectic method of data collection was used. Many of the responses had a cautionary, vigilant, or even suspicious quality, suggesting some participants’ discomfort with my questioning. A deconstructive analysis of their responses revealed that the framing of my own thesis questions were characteristic of a rigid oppressor-oppressed binary. The underlying presumption of a single preferred path to social justice had, in effect, prejudged the defensibility of any other position. Manifesting a Eurocentric stance which I had set out to challenge, I had taken up a fundamentalist position. This was the antithesis of collaborative and respectful dialogue. The problematic of this thesis thus became how to engage with a transformative social justice agenda in counsellor education that was neither plagued by the presumptions of universality nor constrained by the rigidities of fundamentalist essentialism.

I was forced to recognise that any social justice agenda is discursively produced although an account of this production often remains unarticulated. However, recognising the limitations of grand theory did not mean that I could avoid taking a position on how social justice could be addressed in counsellor education. Rather than adopting a fixed non-negotiable position, discursive analysis of a theoretical stance offers the space to claim a temporary, located essentialism from which the generation of new possibilities might be achieved. My task here was to situate my own knowledge, recognise its partiality and develop a social justice agenda from a social constructionist perspective.

I began to view persons as being positioned by diverse discourses that are at times oppressive and at other times not. This led to the recognition that persons can be called into multiple subjectivities which affect the extent to which power and agency are available to them within particular interactions in particular settings. The conceptual tools of discourse, deconstruction, multiple subjectivity, agency, and capillary power (as distinct from commodity power) offer an alternative means by which androcentric and Eurocentric practices in counsellor education may be identified without taking up rigid or righteous positions. 

The thesis is an account of the theoretical moves which might accommodate and engage the contradictions, ambiguities, and paradoxes associated with a search for social justice in counsellor education in the 1990s. It considers a social justice agenda at the sites of gender and ethnicity in counsellor education and remarks on the possibility of attaining discursive empathy in culturally different environments.

year: 1998