Chapter 11: Televisual Transgender Hybridizing the Mainstream in Pasifika New Zealand

Pearson, Sarina

doi:10.1515/9780824840198-011

Cited by 2 publications

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“…For Māori (the indigenous people of New Zealand) and Pasiika (people who have immigrated to New Zealand from the Paciic Islands), gender identities have not traditionally been prescribed by or conined to a male-female gender binary P.W.S.J. Watson et al (Pearson, 2014). For Māori, the term takatāpui has historically denoted a special closeness between same-sex people (Alexeyeff & Besnier, 2014).…”

Section: The New Zealand Contextmentioning

confidence: 99%

“…Since the 1980s gender‐diverse Māori have identified as takatāpui, that is, within a modern context as specifically indigenous non‐heteronormative and transgender individuals (Alexeyeff & Besnier, 2014). Pearson (2014) noted that for Pasifika, the concept of gender‐liminal identities (where one gender adopts gender‐performative elements associated with the other creating a ‘third gender’ or non‐binary role), has resulted in non‐heteronormative gender identities for Samoan (e.g., fa'afafine), Tongan (e.g., leitī), and Cook Island (e.g., akava'ine or laelae) people. Importantly, Māori and Pasifika notions of gender identity have been described as incommensurable with European ones, adding complexity to the idea of gender identity in New Zealand (Pearson, 2014).…”

Section: Introductionmentioning

confidence: 99%

“…Pearson (2014) noted that for Pasifika, the concept of gender‐liminal identities (where one gender adopts gender‐performative elements associated with the other creating a ‘third gender’ or non‐binary role), has resulted in non‐heteronormative gender identities for Samoan (e.g., fa'afafine), Tongan (e.g., leitī), and Cook Island (e.g., akava'ine or laelae) people. Importantly, Māori and Pasifika notions of gender identity have been described as incommensurable with European ones, adding complexity to the idea of gender identity in New Zealand (Pearson, 2014). Within this scenario, it has been claimed that the state education system does not provide an opportunity to explore a multiplicity of gender identities (Sears, 2005), suggesting negative implications for young people whose gender identity does not align with the traditional New Zealand ideal of gender.…”

Section: Introductionmentioning

confidence: 99%

“…Gender can be conceptualised differently, however, in many of the several minority ethnicities that make up the country's diverse multicultural society. For Māori (the indigenous people of New Zealand) and Pasifika (people who have immigrated to New Zealand from the Pacific Islands), gender identities have not traditionally been prescribed by or confined to a male‐female gender binary (Pearson, 2014). For Māori, the term takatāpui has historically denoted a special closeness between same‐sex people (Alexeyeff & Besnier, 2014).…”

Section: Introductionmentioning

confidence: 99%

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Gender self‐confidence, scholastic stress, life satisfaction, and perceived academic achievement for adolescent New Zealanders

Watson

Sotardi

Park

et al. 2021

Journal of Adolescence

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Introduction: Conidence in one's gender self-concept has been positively associated with subjective well-being. Further, negative consequences for school life have occurred for adolescents with marginalised gender identities. As a central process variable of subjective well-being, life satisfaction has been positively associated with educational outcomes and inversely associated with stress. Stress, life satisfaction, and academic achievement have been examined in terms of gender, but less is known about their relationship with gender self-concept. Importantly, gender self-concept has been rendered especially vulnerable in adolescence-a time when social selfconcept and life satisfaction are reportedly lower than in childhood. Method: The current study was conducted with adolescents (N = 1601) from seven secondary schools comprising a range of socioeconomic backgrounds and ethnicities, in two major New Zealand metropolitan centres. Data were collected via self-report survey. After checking the validity of each measurement model by using conirmatory factor analysis, structural equation modelling was performed to explore associations between aspects of gender self-concept, stress, life satisfaction (LS), and perceived academic achievement (PAA). Results: Gender self-deinition (GSD; one's self-deinition of one's own gender identity) was associated positively with stress, and negatively with perceived academic achievement. Gender self-acceptance (GSA; contentment with one's self-deined gender identity) was negatively associated with stress, and positively associated with LS. Both gender self-acceptance and LS were associated positively with PAA. Two stressors mediated the relationship between LS and both GSD and GSA. Conclusion: Implications are suggested for fostering gender-identity safe school environments for adolescents to ensure positive wellbeing and scholastic outcomes.

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Section: The New Zealand Contextmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 2 more Smart Citations

Gender self‐confidence, scholastic stress, life satisfaction, and perceived academic achievement for adolescent New Zealanders

Watson

Sotardi

Park

et al. 2021

Journal of Adolescence

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“…In New Zealand, spirituality and the spiritual are often linked with religion and religious identity, for instance Christianity. Within Pasifika communities, particularly, religion and culture are inextricably linked (O'Donnell, 2014;Pearson, 2014) and play out in a variety of ways, some of which I explore later in this thesis. Like many throughout the world, New Zealanders' spirituality is also tied to the physical environment, especially engaging with activities in nature.…”

Section: Understandings Of Terms Used In My Research Inquirymentioning

confidence: 99%

Embodied creativity: Creative play as a catalyst for adult learning, spirituality and a ludic (playful) mindset

Wilderspin¹

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In my research, I explored and investigated the potential of creative play to enrich adult learning, creativity, spirituality, liturgical worship, and ministry formation, in an Anglican theological college setting (2020–2021). In my experience as an Anglican priest in a parish, and a student in a theological college, I have discovered that the church and theological institutions do not always offer a creative way for adults to learn about or engage with the sacred. Although there is growing evidence that creativity and play can have positive benefits for adult learning, there is less research regarding the effect of creative play on adult spirituality and theological education. I used a crystallisation qualitative framework (as described by Ellingson, 2009, 2014) and phenomenological methodology to provide a trans-disciplinary perspective and hold in tension a bricolage of relationships, data-collection methods, and artefacts to engage and ‘play’ with my research. Through my experience-based learning, autoethnographic critical reflection, cycles of action research, poetic inquiry, and a rich and complex range of qualitative data sources I investigated the impact of creative play initiatives at the theological college. During three parts of the project, I used creative play strategies to stimulate the imagination and evoke a ludic (playful) mindset. In Part 1, I developed eight creative liturgical services for the college students to enrich their sense of the holy/ divine/sacred. In Part 2, I facilitated a series of three workshops (online and face-to-face) to understand the impact of creative play on the students’ own learning, imagination, sense of fun, and creativity. In Part 3, I worked with a group at the theological college over 6 months to explore the role of creative play in terms of group dynamics and liturgical worship as we planned and led a number of worship services. My facilitation of the group led to the discovery of six conditions that were helpful in my practice and context for encouraging a team culture of creativity and an enhanced sense of the holy/divine/sacred to develop. These conditions are: 1. a ludic mindset, 2. a facilitator/guide/role model, 3. the creation of a team culture of creativity, 4. shared learning experiences designed to stimulate imagination, 5. a variety of locations for creative play activities, 6. a reflection/action process. Through the development of these conditions, I encouraged three main ludic qualities (curiosity, embodied creative expression, and relationality), in myself as a priest and in participants. My research revealed the importance of not only a ludic mindset but also an embodied creativity that has a collaborative aspect. Therefore, based on the work of Kaufman and Beghetto (2009) and their 4-C model of creativity (Big-C, Pro-C, mini-c, little-c), I suggest a fifth dimension, collaborative-c, be added, to bring a more embodied, collective, and culturally inclusive dimension to this model. The research provides an evidence-based study of how creative play methods can be woven into theological formation and training, support participants’ confidence and creativity in their ministry and help adults encounter the sacred in their everyday lives through creativity and playfulness.

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Chapter 11: Televisual Transgender Hybridizing the Mainstream in Pasifika New Zealand

Cited by 2 publications

References 0 publications

Gender self‐confidence, scholastic stress, life satisfaction, and perceived academic achievement for adolescent New Zealanders

Gender self‐confidence, scholastic stress, life satisfaction, and perceived academic achievement for adolescent New Zealanders

Embodied creativity: Creative play as a catalyst for adult learning, spirituality and a ludic (playful) mindset

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