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This article discusses intergenerational transformations in personal identity for New Zealand's indigenous Māori and links these to macro-societal (political, economic and cultural) changes in New Zealand society. Data is drawn from the life stories of 35 Māori women aged 18 to 78. Women born prior to 1950 and raised in traditional Māori communities interpreted Māori identity as related to communal economics, resourcefulness and Māori spiritual beliefs. Those born after 1960, raised in urban (multi-cultural) communities struggled to form a positive sense of being Māori during their formative years and reported ‘dislocation’ from their Māori identities as adults. Those born after the 1970s expressed strong political views that reflected their early exposure to affirmative ideologies regarding Māori rights to equality. Marked differences in women's stories highlight the overarching influence of Māori identity politics at a collective level for personal interpretations of what it means to be Māori.

"Documenting the early days of the Rapaki Maori Women's Welfare League, this recollection strives to authenticate the oral histories of the early members that created the opportunity for Maori and Pakeha women to meet and trade skills. As membership of the branch changes, fewer and fewer people can speak with authority on the league's evolution, but this history chronicles the available facts and anecdotes that demonstrate the development of this important union."--BOOK JACKET.

In 2010, the Electoral (Disqualification of Sentenced Prisoners) Amendment Bill marked a significant change in prisoner voting rights policies in New Zealand, disenfranchising all prisoners regardless of sentence length. A decade later in 2020, the Electoral (Registration of Sentenced Prisoners) Amendment Bill re-enfranchised prisoners serving sentences of less than three years. Over this time, a Waitangi Tribunal Inquiry and a number of Māori politicians and public figures highlighted the disproportionate effects of prisoner disenfranchisement for Māori given over-representation of Māori in the prison population. However, less attention has focused on the specific effects of disenfranchisement for wāhine Māori (Māori women) in prison, and what this reflects about the relationship between wāhine Māori and the state. While women make up a significantly smaller percentage of the general prison population than men, wāhine Māori made up 61% of the women’s prison population in 2021 (Office of the Inspectorate, 2021). Additionally, wāhine Māori had a drastically different experience of colonisation to tāne Māori (Māori men). Colonial actions worked to destroy traditional Māori social organisation, which disrupted the balance between men and women and confined wāhine Māori to a social position that falls behind Pākehā men and women and Māori men. This thesis takes a Māori-centred, Mana Wahine lens to draw on the content of interviews with key informants and analysis of parliamentary readings of the 2010 and 2020 bills in order to explore how prisoner disenfranchisement in the 21st century reflects broader patterns regarding the treatment of wāhine Māori by the state. Disenfranchisement is likely to uniquely affect wāhine Māori due to their importance in te ao Māori as nurturers, the managers of households, and their centrality to the intergenerational transfer of knowledge. This not only presents barriers to voting and re-enrolment on the electoral roll post-release from prison, but also serves to practically disenfranchise the whānau and communities that wāhine Māori belong to. The lack of consideration of the needs and experiences of wāhine Māori in state discussions of prisoner voting rights mirrors the ongoing invisibility of wāhine Māori in state policy. The state has framed prisoner voting rights around male and tāne Māori norms, which cannot account for wāhine Māori. Moving forward, if prisoner voting rights policies are revisited in the future, an intersectional approach must be taken that effectively addresses the needs of wāhine Māori.

What do ... Judith Ablett-Kerr, Pinky Agnew, Donna Akersten, Judith Baragwanath, Janet Beech, Carole Beu, Rob Broughton, Judy Callingham, Trish Costigan, Valerie Davies, Lindsey Dawson, Eve de Castro-Robinson, Debbie Dorday, Dorothy Dudek Vinicombe, Anne Else, Jacquie Fahey, Peggy Fairbairn-Dunlop, Chris Fletcher, Tui Flower, Emerald Gilmour, Tina Grenville, Ruth Harley, Rosie Horton, Glenda Hughes, Sue Kedgley, Jan Kemp, Anne Kennedy, Shona Laing, Helen Leach, Vinka Lucas, Sue McCauley, Elizabeth McRae, Marama Martin, Margaret Mutu, Frances Pitsilis, Ruth Pretty, Wendy Pye, Jenny Rankine, Cecilie Rushton, Catherine Saunders, Karen Soich, Pieter Stewart, Anne Thorp, Mary-Jane Tomasi, Jools Toppp, Jodi Vaughan, Prue Wallis, Ans Westra, Reina Whaitiri, Dale Williams, Margaret Wilson and Alice Worsley ... have in common? They're all irate about something, sounding off on topics from ageing to architecture, shop assistants to short skirts, tablecloths to technology, and many more, in the female follow-up to the popular Grumpy Old Men books. These strops are even more controversial, hard-hitting and funny than the male versions. This is the perfect gift for stroppy old women of all ages.

This chapter examines settler colonial crime control and its impacts on Indigenous women. High rates of victimisation and high levels of over-policing and over-incarceration mark Indigenous people’s experience of settler colonialism. This chapter explores the historical and contemporary conditions of colonialism through a gender lens, exploring in particular the impact of prison on Indigenous women’s lives. The chapter is based on an interview with and subsequent written notes by Professor McIntosh in 2020 discussing women, incarceration and settler colonial control in the Aotearoa New Zealand setting.

ABSTRACT Several writers have argued that New Zealand’s colonial history has thwarted optimal identity development among Māori (Awatere, 1984; Lawson Te-Aho, 1998a; 1998b). In recent decades the view that Māori identity may be restored via enculturation has gained widespread acceptance (Broughton, 1993; Edwards, 1999). Recent research indicates, however, that many Māori perceive their identities in ways that differ from the enculturated ideal (Borrell, 2005; Te Hoe Nuku Roa, 1996; 1999). Relatively little is known of the diverse interpretations that comprise ‘alternative’ Māori identity forms. This thesis aims to contribute to current understandings of Māori identity by exploring identity change across three generations of Māori women. For the purposes of the research, identity was treated as ‘held’ within personal life-stories and transformations were investigated by comparing the life-stories of 35 Māori women from different age groups. Attention was given to the impact of three socio-historical processes on identity: the mass migration of Māori from rural to urban locations after the 1950s, the drive towards Māori assimilation which underpinned Government policy towards Māori until the late 1960s, and the Māori political and cultural renaissance which gathered momentum in New Zealand from the 1970s. Data analyses found participants born prior to urbanisation evaluated their Māori identities positively and this seemed to reflect their isolation from Pākehā and exposure to competent Māori role models during their formative years. Participants aged between 35 and 49 expressed disharmony and tension around their Māori identities which many attributed to their early exposure to negative evaluations of Māori people. ‘Post-renaissance’ Māori, aged between 18 and 35, reported prizing their cultural distinctiveness from a young age and affirmed Māori political, cultural and social equality despite what they perceived as enduring Pākehā prejudice. This interpretation appeared to reflect their early exposure to educational experiences which imparted a sense of cultural pride and a national news media which publicised Māori political activism. Women’s life-stories reveal distinct intergenerational differences, a multiplicity of interpretations of Māori identity not widely articulated in literature, and the need to expand current paradigms of Māori identity to incorporate the individuality of group members.

Nineteenth-century British missionaries and the colonial government in New Zealand adopted a policy of assimilation of Maori into Pakeha (European) culture through actively discouraging Maori language, belief systems and culture. Central to the goal of assimilation was a Native School policy which in particular, emphasised the ‘Europeanising’ of young Maori. Church-run schools for Maori, which were subsidised by the state, aimed to return young Maori to their homes to model a Christian Pakeha lifestyle. This article argues that it was Maori girls, rather than Maori boys who were viewed as critical agents of change in the transformation of Maori society and that the colonial curriculum they were taught led to a political socialisation of generations of Maori women.