Iwi Station

Iwi Station

a discussion of

print, radio and television

in

Aotearoa/New Zealand




Peter Cleave





ISBN

978-1-877229-27-5



Campus Press

26 Sycamore Crescent,
Palmerston North

Thanks to Micah and the team
at Warehouse Stationery
Palmerston North

Bound by New Life Bookbindings
28 Avenue Rd
Greenmeadows
Napier


Chapters
Introduction
Page 5
1 History
Page 9
2 Print
Page 25
3 Te Mangai Paho
Page 43
4 Maori Television and the Internet
Page 63
5 Identity on air
Page 79
6 What all this does to people
Page 93
7 What now?
Page 99
Bibliography
Page 105



Introduction

This book is about communication and power from a tribal point of view in Aotearoa/New Zealand and the world at large. The tribe concerned is the iwi as distinct from the hapu, the sub-tribe or the whanau, the extended family.

The iwi is considered in several historical periods. In each there is a consideration of the communications environment of the iwi be that oral, to do with reading or writing or literacy or to do with electronic media including radio, television and the internet.

The first broad phase is before writing and reading. There may be distinct periods in this first phase each with differences in communications and these are discussed in Chapter One.

The next phase is from the introduction of reading and writing until the 1850s. This was a time of mixed power and mixed literacy.

In the 1850s the balance shifted so that English became the most spoken language. The period from 1850 until 1975 was a period of standardised communication..

After 1975 Te Reo Maori began to be heard again especially on iwi radio stations and the oral communications environment changed. During this period the internet developed and while it may be too soon to tell what role iwi have on the net there are some interesting possibilities.

From the second quarter of the twentieth century radio, film and then television and then electronic media are changing the general communications environment. In Aotearoa/New Zealand these changes happen, at least at first, in a fairly controlled manner. This control comes first of all from the state broadcaster and then from the mid seventies from the Ministers of Parliament to Te Puni Kokiri to Te Manga Paho to, in the case of radio, the iwi radio stations. This is discussed in Chapters Three, Four and Five.

So much of this history has been so tumultuous and so recent and so much happened so quickly that in the discussion of Te Mangai Paho and Maori Television there is a use of primary documents. This gives a sense of immediacy and is also an attempt to let the data speaks for itself. In the case of the 2003 review the dust has not yet settled and it is perhaps not yet time to take a bird's eye view.

There are also two, at least, intense periods of change, the 1850s when Maori was displaced by English as the language of the majority and the period from the early 1990s until the present day characterised by the development of iwi radio and Maori television.

In Chapter Two there is a discussion of literacy in the nineteenth century. The complexities of literacy when introduced at a time of great social change are treated at some length in Chapter Two. It may be that some issues raised there apply to the situation of the iwi with respect to radio, television, film and electronic media.

All chapters are about the way that tribes manage communication in the context of a mainstream. Choosing the ground for communication is itself important in this context and there are recurrent issues of control and power.

Writers, broadcasters, and media personalities of all kinds are affected by change, especially in periods of intense change like the 1850s and 1990s. This is dealt with specifically in Chapters Five and Six but comes up in other chapters as well.

The discussion of the internet is really a series of questions. Does the internet allow increased specialisation as well as a greater internationalisation? Are Maori better able to identify common ground and communicate over more space and time than ever before? Is it now possible to find new ground? Does the internet offer freedom from the shackles of a small nation state?

The last chapter tries to look forward, to a future which will no doubt put at least as much pressure again on te reo me ona tikanga and the people involved,


Peter Cleave
Aokautere 2008



1
History
Issues of communication, power and control in the iwi radio station in the early 2000s have a complexity which might be introduced through an historical analysis. The brief background set out here suggests several phases which historians and other commentators deal with in more comprehensive ways. The intention below is to provide some broad strokes, some starting points.
The first broad phase of communication in Aotearoa/ New Zealand is the period before writing and reading. There may be several distinct periods in this first phase. Moon talks about an archaic, nomadic phase from the ninth until the fifteenth century. This, he suggests, is followed by a more advanced settled period which lasts until the coming of the European.
In the latter period marae and attendant protocols of communication would have developed. The earlier, nomadic phase would have involved communication between hapu while the latter might have involved larger social formations in the early forms of iwi and waka.
In the latter period Maori communicated through the kawa of the marae, the protocols of the marae. This offered order and decorum to communication. In the high pa there were raised stages, whata. In the north there were linked stages. There were high gateways, raised storehouses and various other ways of communicating at a distance. Other forms of communication included whakairo or carving, tamoko or tattooing, paho or forms of a drum, conch shells and other ways of announcing and stating identity.
The next phase is from the introduction of reading and writing until the 1850s. This was a time of mixed power and mixed literacy. In 1840 at the signing of the Treaty of Waitangi, Māori is the predominant language. In 1842 the first Māori language newspaper is published. There are mixed symbolic exchanges as flagpoles are cut down, the first schools are set up by missionaries and governors grapple with the Maori language.
Settlers began to outnumber Maori in the 1850s so that English became the most spoken language. Iwi had little or no control over how Maori or English was taught or spoken. In 1867 the Native Schools Act decreed that English should be the only language used in education of the Māori children. As the political situation changed iwi had no power over any communications system apart from the occasional and sporadic appearance of Maori journals and newspapers.
The period from 1850 until 1975 was a time of standardised communication, mostly in English and mostly through state owned broadcasters and provincial newspapers. At the beginning of the first world war most Māori school children are native speakers but from this point language decline begins, slowly at first but with gathering speed after the second world war.
There are anxieties shown by Maori leaders between the wars. In 1920 Sir Apirana Ngata urges Māori communities to continue using Māori language in the home. At the same time, in the highly standardised and controlled situation that they found themselves in Maori leaders were also promoting English language education for Māori in schools.
In the 1930s Māori remains the predominant language in Māori homes and communities. In the 1940s Māori urban migration begins and the use of English increases so that Maori became a language in decline in the 1950s and 1960s.
In the 1950s Māori families are now living in predominantly Pakeha suburbs which affect the use of Māori language. It is not only the demographic changes that affect the Maori language though. There is no Maori radio to speak of and few journals or newspapers in Maori. Furthermore Maori have virtually no control of their communications environment be that in English or Maori.
The Hunn report of 1961described Māori language as a relic of ancient Māori life. 1961 is a date that might be taken as the point at which Maori leaders and their iwi began to seriously look at language retention. Hone Waititi's books in the schools, Maori segments on the radio, articles in Te Ao Hou and a change in strategy at Maori Affairs showed a realisation of the situation and a determination to deal with it.
In the 1970s many Māori language initiatives develop. In most cases the drive or thrust of initiatives includes culture as well as language, te reo me ona tikanga. A great deal of the history of Maori media from that time is to do with protecting and extending the use of the Maori language. As discussed in Chapter Three Te Mangai Paho is charged with looking after the quality of Maori language broadcasting.
In the last quarter of the twentieth century the language began to be heard again and the oral environment of the country begins to change. In the 1980s Te Ataarangi, Kohanga Reo and Kura Kaupapa are established. In 1987 the Māori language act is passed in parliament and Māori is declared to be an official language. In this revival the role of the iwi radio station has been significant.
Sir James Henare when he spoke, in 1985, before the Waitangi Tribunal as it heard the Maori language claim talked about language and identity;
The language is the core of our Maori culture and mana. Ko te reo te mauri o te mana Maori. (The language is the life force of the mana Maori.) If the language dies, as some predict, what do we have left to us? Then, I ask our own people who are we?
The Maori language claim to theWaitangi Tribunal grew out of mounting concern among Maori about the state of the language. There were major initiatives to strengthen the language, such as the establishment of Kohanga Reo (Maori language pre-schools) in 1982, but only about 50,000 fluent Maori speakers remained, most of them elderly.
In the last part of the century there were settlements in a range of matters from fisheries to air frequencies. In the latter case there is a change in Maori media as the door is opened in the early nineties for iwi radio stations.
Changes continued throughout the nineties to meet obligations from the Treaty claims on the one hand and to meet the demands that were coming from iwi as they saw possibilities and openings on the other. In 1993 the Māori Broadcasting-funding agency, Te Mangai Paho is established to promote Māori language and culture. In 1995 there is He Taonga Te Reo and the Māori language year is celebrated.
In 1996 Aotearoa television network broadcasts a trial free to-air television service in the Auckland area.This is a mix of interests which in many epects was ahead of its time. By 1997 a total of 675 Te Kohanga Reo, 54 Kura Kaupapa and three Wananga are operating around Aotearoa. In 1998 Government announces funding for Māori television channel and increased funding for Te Mangai Paho and this is covered more extensively in Chapter Four.
While these particular changes are happening in the small state of Aotearoa/New Zealand there are changes in communication globally speaking. From the second quarter of the twentieth century radio, film and then television and then electronic media are changing the general communications environment. In Aotearoa/New Zealand these changes happen in a fairly controlled manner. This control comes first of all from the state broadcaster and then from the Ministers of Parliament to Te Puni Kokiri to Te Manga Paho to, in the case of radio, the iwi radio stations.
To return to the idea of histories of different matters that may, for argument's sake, be distinguished but do, of course, come together in different ways there is the history of literacy which is set out in Chapter Two below. There is also a history which is so far but may not necessarily always be unwritten. This is the history of orality, of the spoken word.

In order to look at oral expression over time we would need to discuss whaikorero. We would also need to look at and begin to understand speech competitions, including Manu Korero and the Te Rawhiti Ihaka gatherings. The speechmaking at the Poukai of the King Movement and gatherings of the Ratana and Ringatu churches would need to be researched. And then we might consider Maori radio and the iwi stations as part of that history of the oral environment in Aotearoa/New Zealand.

In other words it is not just that Treaty claims succeeded in the case of airwaves so making iwi stations possible. It is also that there is a strong oral tradition that began to find expression on air from the early nineties. Treaty settlements unlocked a number of currents. Iwi had maintained their own ways of communication for a long time. Iwi stations opened up a forum on air for this.

As well as histories of speech and print there is what might be called Treaty history. This applies to many resources like land and sea but there was a case made for te reo as a taonga, guaranteed under the Treaty. The Treaty of Waitangi, signed between Maori chiefs and the Crown in 1840, obliged the Crown to protect te reo Maori as it promised to protect taonga. It was claimed that the Crown had failed to do this and was therefore in breach of the Treaty. The claimants asked that the Crown officially recognise te reo Maori, particularly in the areas of broadcasting, education, health and the public service.

Each iwi has its own history and there may be marked differences between them. The work of Gould comes to mind with respect to differences in education and socio economic situations. Ballara's work on iwi and writing by Moon, Barber and others also inform about the distinct nature of each iwi.

The emphasis here is on the communications environment and any historical material that might apply from any perspective. That environment was progressively defined in the 1980s as claims went before the Waitangi Tribunal. Communications in schools, courts, airwaves or wherever were reconsidered.

During the tribunal hearings in 1985 many Maori spoke of the demise of the language. Some recalled punishments they received for speaking te reo at school. Others argued that a culture could scarcely survive, let alone flourish, without its language. Kohanga Reo had grown rapidly in number immediately prior to 1985 and even though there were more than 400 in 1985, youngsters soon lost their fluency when they entered English-only primary schools.

The tribunal noted that 'no Maori may use his language in the Courts of New Zealand if he can speak English'. This was the result of a 1979 case involving Te Ringa (Dun) Mihaka. When the District Court refused to let him address the court in te reo Maori, he appealed to the High Court and then the Court of Appeal. Acting for himself, Mihaka relied on the Treaty of Waitangi for his case. The Court of Appeal agreed that 'the use of the Maori language in New Zealand is a matter of public importance'; the Treaty had no legal bearing on the matter. The court based its decision on the English common law that applied in New Zealand after 1840.

The statute governing the use of English in the courts was ancient, dating back to 1362. Maori claimants noted that it was 'ironical that over six centuries later the same statute should be invoked to protect the language of government (English) against the indigenous language of New Zealand (Maori)'.

Secretary of Justice Stanley James Callaghan acknowledged that denying Maori the right to use te reo Maori in the courts 'may give rise to such a deep-seated sense of injustice as to prejudice the standing of the courts in some Maori eyes'. The legal situation was, he concluded, 'at odds with our bicultural foundation at Waitangi in 1840'.

The Waitangi Tribunal agreed. It found that the Treaty of Waitangi was 'directed to ensuring a place for two peoples in this country'. It questioned whether the promise of the Treaty could be achieved 'if there is not a recognised place for the language of one of the partners to the Treaty. In the Maori perspective, the place of the language in the life of the nation is indicative of the place of the people'.

The tribunal noted that 'no fair-minded New Zealander would deny them what they ask for', but it also examined various arguments against the claim: that official recognition was an empty gesture, that te reo could not adapt to the modern world, that it was not an international language, and that minority languages should not be imposed on the majority.

The tribunal saw te reo Maori as an adaptable language that included new words. The tribunal pointed out that with official recognition minority languages had survived and flourished elsewhere.  Official recognition of both languages and cultures would encourage respect for their differences.

The tribunal released its report on the claim in 1986. It recommended five ways for the government to remedy the breaches of the Treaty regarding te reo: pass laws allowing te reo Maori to be used in courts and dealings with local and central government; establish a statutory body to 'supervise and foster the use of the Maori language'; examine the teaching of te reo Maori and 'ensure that all children who wish to learn Maori should be able to do so'; recognise and protect te reo in broadcasting; ensure that speaking both Maori and English be a necessary or desirable requirement for certain public service positions.

All of these five features relate to one another. The responsibility for recognising and protecting te reo in broadcasting fell increasingly to Te Mangai Paho. But te reo may be taught on the radio, public servants can express themselves on the radio and so on so that a fair bit of key decision making in this area came back and still comes back to the iwi in charge of those stations, The iwi stations have obligations to transmit in te reo but what they do with it is essentially over to them.

The obligations to transmit in te reo faced by iwi are to Te Mangai Paho as the funding agency of the state. Stations are rated in terms of the amount and quality of te reo and funded accordingly. The irony in an iwi being obligated to the state regarding the amount and quality of its own language being broadcast and the background wherein the same state took away the very language now promoted is not lost on some observers.

With significant differences in language retention the needs of each iwi are different. In fact two of the most successful iwi stations are those of Ngati Whatua and Ngai Tahu where there had been language loss. Other factors come into play such as a urban audience in the case of Ngati Whatua or substantial Treaty settlements which have been put back into iwi development in the case of Ngai Tahu.

The Māori Language Act 1987 declared te reo Maori to be an official language of New Zealand and set up Te Taura Whiri i te Reo (the Maori Language Commission) to promote the Maori language. The Education Amendment Act 1989 recognised and promoted kura kaupapa and whare wananga.

The sale of some state-owned broadcasting assets from 1990 onwards led to Maori legal action and further Treaty claims demanding a greater role for te reo Maori in the electronic media. As a result, there were further developments in Maori broadcasting, such as the reservation of radio frequencies for Maori. In 1993,Te Mangai Paho was established as a Crown entity. Its primary function is to promote Maori language and culture by making funds available for radio and television broadcasting, and the production of programmes to be broadcast.

In the sections that follow there are more detailed histories of both Te Mangai Paho and Maori Television. These discussions are about power relations in a small state and especially in the case of the 2003 report about what happens when these go wrong. But these bodies came to exist at the end of a long period of very tight control by state owned media. This is like end of communist rule in Eastern Europe and some of the issues and questions from that experience may be raised and asked again here.

The claiming process is, of course, confined to Aotearoa New Zealand unless there are implications for international bodies like the United Nations. That is to say that when, in the first place there is a Waitangi claim for airwaves and that succeeds this allows iwi stations to exist. When, in the second place there is an imperative for those stations to promote and develop te reo me ona tikanga as part of a state response to another Treaty claim then one thing is being used to go with another. Both claims trace back to state permission and control which may become contentious as goals are fused and blurred.

When, thirdly, the iwi stations stand on their own and operate on the internet without recourse to or need of airwaves and without the state imperative of promoting the reo which they will no doubt promote in any event, they are no longer in house, so to speak but, if you like, ex state, operating without dependency on state power for use of airwaves or dependency on content directives.

If this history were considered in terms of control it would proceed from lose to ordered in the nomadic to the settled phases of Maori history. The controls are loose again in the period from, say, 1810 until the 1850s and this is discussed in depth with regard to literacy in the next section.

And then there is a period of tight control of the communications environment starting with the 1850s and 1860s and perhaps best illustrated in the schools legislation of 1867 until the last quarter of the twentieth century.

At the outset of this chapter Moon's idea of a nomadic period from the ninth to the fourteenth century giving way to a more settled form was considered. Ian Barber (1995) and the present author (1983) have talked about something similar at the end of the eighteenth century where there was a consciousness of tapu, of the pa, of whakairo and of iwi perhaps extending to a pan-tribal consciousness. The danger in that position is that one might asume that the settled phase ushered in a different, a higher form of Maori culture.

In fact the nomadic period which has been characterised by the present writer as one of small confined spaces like canoes and small, low houses would have sustained a vibrant oral culture (Cleave 2008).

Similarly today it is, at first glance, difficult to put a unitary conception of Maori culture and expression together with recent work by J.D. Gould (1996) which talks about massive economic differences amongst the tribes or with the singular way that Ngai Tahu have developed over the last two decades (cf Gray 1993). Each iwi, each hapu is different but the kawa and the ways of cultural expresion from whakairo to whaikorero remain remarkably similar.

We might come at this another way. In the period from the 1850s until the 1970s it has been argued above that there was a linkage of iwi to the state both in terms of expression and in other forms of dependency. In radio and television this has been pronounced and is discussed more fully in later chapters. But in the early twentyfirst century that dependency might diminish as the internet opens up an international situation for iwi.

The latter period has been introduced above. It may be too soon to say exactly what has been significant but one thing is sure. There was a lot happening in a short time.Campus Press Update

Review of: Works published in 2008 by Peter Cleave
Reviewer: Professor Paul Moon
Date: March 2008

In the past ten years, Peter Cleave, in conjunction with Campus Press, has been at the forefront of research into a range of topics relating to Maori in the modern world. This, in itself, may not be remarkable, but what makes Cleave’s works stand out are three things: the breadth of disciplines he draws on for his analyses; the range of subjects he explores; and his persistence in ensuring that the material he publishes is relevant to a wide spectrum of readers. At a time when much academic research is dominated either by drilling into obtuse areas, or by studying topics for which funding is provided, the latest collection of Cleave’s works to be issued by Campus Press provide a fresh and engaging perspective on issues affecting Maori.
This corpus of works covers topics as diverse as social work, Maori media, language, culture in the workplace, as well as Cleave’s groundbreaking work – now in a revised edition – ‘Rangahau pae iti kahurangi: Research in a small world of light and shade’. This wide-angle approach allows the reader to build up an impression of some of the thinking that either applies or ought to apply to current developments in these fields.

Some new titles from Campus Press (Est 1992) each priced at NZ 37.50 plus postage COD;
From the Depot Takirua, Second Edition
by Peter Cleave
Iwi Station: a discussion of print, radio and television in Aotearoa/New Zealand
by Peter Cleave
Papers on Language, Second Edition
Culture in the workplace: a book of exercises
by Peter Cleave
What do we know about the mark on the wall. A study of literacy
by Peter Cleave
Rangahau pae iti kahurangi: research in a small world of light and shade, Second Edition – most popular Campus Press book so far in 2008
by Peter Cleave
And from our back pages:
Papers to Conference- most popular Campus Press book in 2007
by Peter Cleave
Papers on Social Work - includes work on broadcasting
by Peter Cleave 
Papers of Contest, Second Edition
by Peter Cleave
 
And for a discussion on line of literacy in nineteenth century New Zealand by Peter Cleave go to;
http://puffcom.blogspot.com/2008/01/said-heard-written-read.html
Find extended discussions of this in Iwi Station
And see the discussion of Brian Sibley's book on Peter Jackson in From the Depot Takirua, Second Edition

Forthcoming in puff books in April
Isis, the days of the voles
by
Benjamin Drum

Please order by email to puffmedia@yahoo.co.nz or Campus Press, 26, Sycamore Crescent, Palmerston North, New Zealand or telephone 0064 6 3537773


Title descriptions
Papers to Conference

Third Edition

A collection of mostly old but some new work

by Peter Cleave
ISBN

978-1-877229-17-6

The present collection starts with a paper on literacy in Aotearoa/New Zealand in the nineteenth century.This is the most recent paper. The collection finishes with a paper on literacy and there are one or two references to this subject throughout without literacy being a major theme.

In fact,the demand for his collection was largely to do with older work and this constitutes the rest of the collection. Some papers are so out of date as to be quaint. Others like the paper on Samoan and Maori may be old but they might have a current application.

One debate that may not be quaint or out of date may be the one discussed in the review of Francis Pound and Wystan Curnow from the early nineties about icons and symbols. We might well ask what happened to this discussion. We might well also ask what the conditions for a talk like this are in 2008.

The essay on the Pa Maori which is really just a review of Best's book may leave questions unanswered in the wider literature.

In the paper entitled Native Voice and in some of the journal work in Aotearoa, especially that found in Illusions in the nineties there is a discussion of new things happening in the arts in Aotearoa.

The discussion of o and a, the so-called case system in Maori is here through demand. It is also a discussion of commentators which is unusual in this area.

By contrast to the the work on literacy and the Pa Maori the social work papers won prizes and were published in international collections. In this sense the collection is a mix of the known and the obscure.

More on
http://puffcom.blogspot.com/2008/04/papers-to-conference.html




Iwi Station. A discussion of print, radio and television
in Aotearoa/New Zealand

by Peter Cleave
ISBN
978-1-877229-27-5
This book is about communication and power from a tribal point of view in Aotearoa/New Zealand and the world at large. The tribe concerned is the iwi as distinct from the hapu, the sub-tribe or the whanau, the extended family.

The iwi is considered in several historical periods. In each there is a consideration of the communications environment of the iwi be that oral, to do with reading or writing or literacy or to do with electronic media including radio, television and the internet.

There are also two, at least, intense periods of change, the 1850s when Maori was displaced by English as the language of the majority and the period from the early 1990s until the present day characterised by the development of iwi radio and Maori television and the advent of the internet.

The discussion of the internet is really a series of questions. Does the internet allow increased specialisation as well as a greater internationalisation? Are Maori better able to identify common ground and communicate over more space and time than ever before? Is it now possible to find new ground? Does the internet offer freedom from the shackles of a small nation state?

All chapters are about the way that tribes manage communication in the context of a mainstream. Choosing the ground for communication is itself important in this context and there are recurrent issues of control and power.


From the Depot-Takirua



Second Edition


by
Peter Cleave

ISBN

978-1-877229-29-9

There was something of a moment in the late eighties and early nineties in Wellington theatre and over the years From the Depot Takirua has been there as an attempt to grapple with what happened.

This Second Edition of the book begins with an older essay containing reviews of work done at the Depot Takirua. Some of the original essays have been retained and new work on Peter Jackson and Maori Television has been included.

The moment at the Depot Takirua, if such it was, quickly became overtaken by other things. Matters were complicated and, it must be said, enriched by film. The workshopping of the warrior proceeded to the film Once were Warriors and elsewhere. Peter Jackson happened from the early nineties and there was a shift of attention and resources to film. A connection between the work of Peter Jackson and the kind of work work done at the Depot-Takirua is found in the writing of Harry and Stephen Sinclair.

With the advent of Maori Television it is possible to see people who were involved in theatre in the early nineties moving to film and then to television.

But there was a period in the early nineties at the Depot Theatre when things came together. The question now, nearly twenty years later, is how they might line up again in a comparable blaze of creativity or whatever. It might involve the same people. Stephen Sinclair features in the Depot-Takirua story as a writer just as he does in the Peter Jackson story.

The papers on Suzie Cato and on Maori Television are offered on the grounds that television, especially Maori Television, may be the place where things come together in a creative step like that which was made at the Depot Takirua all those years ago. The paper on the grotesque which features the piano is offered as a route taken, as it were, out of the kind of thing happening at the Depot Takirua in the early nineties but so far at least not taken further. Something similar seems to have happened with the warrior project, if that it might be called. These sit in the corners of our minds now like dead ends or cul de sacs. Will we come back to them and will new media like Maori Television be used to do so?


Culture in the work place. A book of group exercises

by Peter Cleave

ISBN
978-1-877229-25-1

How do you work out how to work with other people?

This book is designed to help you do this. The first thing is to consider of culture in your workplace. Then to find better ways of working.

These are the things that matter no matter how removed they might seem from the job at hand. Religion, dress, diet, eye contact and body language. All of these things and more contribute to positive or negative work situations.

This book is not meant to be prescriptive or to tell people what to do in their own workspaces and with their own culture.

The exercises below are offered that they might allow readers to work out their own situations. The idea has been to keep it simple and to allow discussion to happen in a easy fashion.




Papers of Contest
Third Edition

by Peter Cleave

ISBN

978-1-877229-28-2

The theme of this collection of papers is contest. There is a challenge in each paper.

The first paper looks at literacy in the nineteenth century in Aotearoa/New Zealand.

In the next paper conventional research is challenged with an idea of indigenous modes of inquiry.

The following paper looks at confrontational theatre and film in the 1990s.

The discussion of Francis Pound and Wystan Curnow considers images, symbols and the art of a place, a country, I suppose.

The review of Martin Blythe's book involves several of the themes so far considered as well as others and tries to describe an exciting analysis.

The consideration of the native, the outlaw and the frontier widens the perspective of the collection.

The rest of the papers in the collection take the idea of contest into different areas.

The discussion of Suzie Cato takes the discussion into mainstream media in Aotearoa/New Zealand.

By contrast the next article looks at work with perhaps more limited but nonetheless highly critical audiences and the construction of or the playing with a notion of the Pakeha-Maori.

The final paper is a consideration of the grotesque. This raises a number of questions that are left hanging and that, perhaps, is what happens in a collection with the theme of contest.







What do we know about the mark on the wall?
Images, rules and prior knowledge

by
Peter Cleave

ISBN

978-1-877229-26-8

There is a sense in which the work here is dated referring as it does to work done in TESOL in the early nineties. That literature could be updated. There is a question though as to which direction to take from here and there is also the fact that whatever the argument is attached to it will eventually date. The advantage, I think, of the work referred to is that it is of a very high calibre.

Other applications for the argument might well be found. Work on memory from the early childhood area is one possibility but there are others such as developments in educational theory and practice over the last half century.

It may be though that no one major kind of example emerges. The book as it is or in any revision may just use examples from here and there. The theme may be a matter of constant return, going back again and again to questions of cognition and literacy.







Papers on Social Work
Second Edition
by
Peter Cleave
ISBN

978-1-877229-21-3

These papers venture into several areas of social work but there may be some features that set the collection aside.

The first is an emphasis throughout on social work education. This interest is set out in in the first chapter where there is a comparison between local and European traditions. Work by Carola Khulmann and Peter Cleave appears early in the collection and is then taken further in subsequent papers.

One emphasis or theme which keeps coming up is to do with a ethic. This is touched in the comparison of social work in Germany and Aotearoa/New Zealand, looked at in the article, An ethic of empathy, and touched on again in the article on iwi social services.

Another theme is to do with indigenous ways of research. The paper on rangahau is the most discursive in the collection and the intention here is to take the arguments as far as they might go without necessarily coming to fixed conclusions.

Yet another pertains to the dynamics of small group work in social work learning and teaching. This work is perhaps the most widely published while some of the other papers are offered to a broader readership for the first time.

The consideration of broadcasting and social work is different from the other papers in many respects and, along with the paper on iwi social services, a little tentative in its conclusions These are both new areas of work for me and it shows. In later editions the intention is to refine and develop the arguments involved.






Papers on Language

by
Peter Cleave

ISBN

978-1-877229-19-0

This collection of papers takes work from a variety of sources. The intention is to draw a fairly long bow.

There is some work on literacy which is nor about any language in particular. There is work on Maori grammar. And a paper on strategies for language retention. And there is recent work on literacy and oral communication in Aotearoa.

The transmission of an ethic through language and song is considered in another paper.

The Note on the two or three verb classes in Maori applies to the o an a categories and to the use of i and ki. They are short but hopefully important links which make sense, I think, of a range of questions that might come up.

There are also papers about voice and tone. There is even a paper about a song. These are offered in the hope that language might be considered in the broadest possible terms.










Rangahau pae iti kahurangi
Research in a small world of light and shade




Second Edition

Peter Cleave

ISBN
978-1-877229-23-7

Contents

1 Wahi Rangahau; Places of Inquiry 5
2 And on to the question... 11
3 Image and text 17
4 The critical scholars 34
5 Back to the house 41
6 Drama 47
7 What is being pursued? 51
8 Back to the image 56
9 Background to rangahau 63
10 Back to the whare again 75
11 Rangahau, ethics and social work education 78
12 Light, shade, action 88
Concluding remarks 102
Bibliography 106
Glossary 117