A Legacy of Colonialism: The Uncivil Society of Aotearoa / New Zealand

Turner, Stephen

doi:10.1080/095023899335158

Cited by 10 publications

(7 citation statements)

References 1 publication

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“…However, these same systems are also the source of conflicts and violence. No system of justice provides perfect justice for all (see Turner (1999) for example, on disparate Maori and Pakeha views of justice). In other words, there can be no universal prescription for justice.…”

Section: The 'Generative Tension' Between Ethics and Politicsmentioning

confidence: 99%

Recognition or Ethics?

Bell¹

2008

Cultural Studies

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Section: The 'Generative Tension' Between Ethics and Politicsmentioning

confidence: 99%

Recognition or Ethics?

Bell¹

2008

Cultural Studies

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“…(1999,19). Similarly, Turner (1999) calls attention to the uncivil basis of settler society in New Zealand, with an argument that could equally well be applied to many other postcolonial societies. According to him, the historical construct of a "civil" society being brought to "savage" Maori stands in the way of white New Zealanders' understanding historical violence and current disruptive ("uncivil") behavior on the part of Maori as collective responses to the brutal imposition of early capitalist modernity, which robbed them of their land and transgressed against their customs.…”

Section: Key Issuesmentioning

confidence: 99%

Uncivil Society

Roggeband¹,

Glasius²

2020

International Encyclopedia of Civil Society

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Over the last decade the concept of uncivil society has been increasingly used to refer to a wide range of different phenomena. It is used as a shorthand to refer to all sorts of manifestations of civil society that are viewed as a threat to liberal democratic or civic values. Scholarly debates and worries about democratic backsliding and increased authoritarianism fuel attention to how certain "uncivil" acts and actors are threatening democracy and undermine a well-functioning civil society able to prevent de-democratization. The term is also used to refer to "uncivil" elements of society such as criminal and terrorist organizations, or associations with exclusionary agendas. Conversely, a few global social justice activists have adopted the term as a badge of pride, arguing that uncivil society encompasses "any group that threatens the status quo" (Kopecky and Mudde 2003, 10; also see Sullivan et al. 2010).

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“…national government) (Goldsmith, 2003;Jones & Creed, 2011;Prussing & Newbury, 2016). Referring to the colonial encounter, Turner (1999) argues that the 'cultural difference precipitate [d] the need for authority, and form [ed] the real basis of the [literal] social contract' (p. 419). Today this treaty is fundamental to the guarantee of the 'official recognition of Māori language, culture and modes of social organisation, and their incorporation into government protocols, discourses, administration and policy considerations' (McCormack, 2011, p. 285).…”

Section: Historical Backgroundmentioning

confidence: 99%

“…Furthermore, the bicultural model constitutes a framework in which Māori seemingly cannot gain self-determination as it would require 'requests for bicultural participation in Pākehā-created institutions' (Jones & Creed, 2011, p. 88). 6 A more basal problem, however, seems to be its failure to acknowledge diverging conceptualisations of culture: while the Pākehā relate culture primarily to aesthetics and anthropology (Williams, 2011), the Māori see culture as primarily linked to social justice (Turner, 1999). 7 As Māori have to cope with inherited deep-rooted unequal power relations due to NZ's colonial history (Robson & Harris, 2007), this link to social justice has become increasingly important in the past few decades.…”

Section: Historical Backgroundmentioning

confidence: 99%

A Māori concept in a Pākehā world: biculturalism in health and physical education in the New Zealand curriculum

Meier

Culpan

2020

Curriculum Studies in Health and Physical Education

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This paper provides insights into political battles associated with the attempted introduction of a postcolonial bicultural dimension to the 'Health Physical Education in the New Zealand Curriculum' (NZHPE). Limited attention has been given to the gestation period of four years between the submission, release of the draft and the final publication of the NZHPE (Ministry of Education, 1999). This paper offers an analysis of the process of producing the curriculum from a postcolonial bicultural perspective. It brings to light the impact of neoliberal forces on the NZHPE and thus, on critical elements within the New Zealand (NZ) education system. Furthermore, it investigates the extent to which Māori (indigenous people in NZ) knowledge is accepted within a NZ neoliberal context. The paper concludes that through the introduction of the Māori concept Hauora into the NZHPE, Māori culture has gotten 'caught in the crossfire' between numerous scholars and advocates of neoliberalism. This has entailed the risk of reducing Māori culture to a means to an endi.e. it being appropriated by Pākehā (people of European descent) for political and ideological interests. This could eventually cause considerable damage to the culture and thus, the relationship between Māori and Pākehā.

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A Legacy of Colonialism: The Uncivil Society of Aotearoa / New Zealand

Cited by 10 publications

References 1 publication

Recognition or Ethics?

Recognition or Ethics?

Uncivil Society

A Māori concept in a Pākehā world: biculturalism in health and physical education in the New Zealand curriculum

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