Introduction: The New Zealand Māori population is predicted to increase to 16.6% of the total pop... more Introduction: The New Zealand Māori population is predicted to increase to 16.6% of the total population by 2021 and more Māori midwives are needed. Aim: The aim of this research was to ask Māori students about their experiences in the Bachelor of Midwifery programme and to identify strategies to optimise success for Māori students in becoming midwives. Method: A participant research project was designed and undertaken, on behalf of the Midwifery School at Otago Polytechnic in New Zealand, by a Māori researcher, who was guided by Tuhiwai-Smith's seven codes of conduct. Nine of a possible 22 students who self-identified as Māori consented to participate. Ethical approval for the study was granted by the Otago Polytechnic Ethics Committee, following consultation with the Kaitohutohu's (Māori advisor) office which provided support for the Māori researcher. Findings: The Māori students appreciated the opportunities afforded by the blended midwifery programme model, such as the range of learning modes and being able to study in their home areas. The students were challenged by aspects of the programme organisation, the learning environment, student placements and assessments, the lack of Māori visibility, and aspects of the support for Māori students. Recommendations were offered by the students for changes that would improve the learning experience for Māori. Conclusion: Incorporation of the recommended changes has the potential to improve the learning culture for Māori students in this midwifery programme. This includes changes to the programme organisation and developing a learning environment that more visibly celebrates bicultural identity; thereby decreasing the attrition rate for Māori students in the programme, increasing the number of Māori midwives registering, and contributing to the richness, success and enjoyment of the programme by all students.
The arrival of Europeans in Fiji, from the late 1700s, impacted the established social structures... more The arrival of Europeans in Fiji, from the late 1700s, impacted the established social structures of the indigenous communities, removing what were considered inappropriate social behaviours and introducing concepts and values which altered the societal relationships and status of iTaukei (indigenous Fijians). This included the introduction of colonialist terms and practices of ‘orphan’ and ‘adoption’. Scholars such as Vern Carroll, Ivan Brady and Ward Goodenough have questioned whether the use of these terms were appropriate when referring to the traditional practices of child circulation amongst kin within Oceania. Yet the iTaukei population came to use these terms, practices and their meanings, although not entirely in the same context as the European. This thesis investigates the colonialist perspective of Fiji’s traditional child circulation and introduced European practices of child care, guardianship, adoption and orphanage institutions. The research covers a number of key topics that are relevant for this thesis. It begins with an understanding of Fijian kinship structure prior to, and just after, the arrival of the first Europeans. The research then explores colonial interventions of guardianship (the first being a consequence of the introduced Indian Indentured Labour Scheme). Missionaries brought with them the institution of orphanages and a history of these are explored (today orphanages are now known as Children’s Homes). The Child Welfare Department in Fiji is responsible for the placement of vulnerable children into safe homes. As they are an important part of guardianship and adoption today this thesis provides a history of how this scheme developed into a government department. In 1945 Fiji enacted the Adoption of Infants Act as a formal process for all children of Fiji, regardless of ethnicity, and this research follows the path of creation. Although the Adoption of Infants Act caters for all ethnicities of Fiji, ‘informal adoption’ or child circulation continued and continues to be practised by iTaukei. During the colonial period the colonial government accepted this customary practice as an acceptable form of child care. This thesis provides a history of adoption and guardianship practices in Fiji during the colonial period of 1874 to 1970
Page 1. 1 Australian Journal of Adoption Vol. 3, No. 2 Journal article: Challenges of Identity fo... more Page 1. 1 Australian Journal of Adoption Vol. 3, No. 2 Journal article: Challenges of Identity for Māori Adoptees Original Peer Reviewed Research Paper Erica Newman Ms Newman has recently completed her Master of Arts Thesis in Te Tumu: ...
AlterNative: An International Journal of Indigenous Peoples
This article investigates the colonialist definitions of the terms “orphan” and “adoption”, contr... more This article investigates the colonialist definitions of the terms “orphan” and “adoption”, contrasting them with how the traditional practice of child circulation in Fiji cared for orphaned children. I examine whether the terms “orphan”, “adoption” or “informal adoption” are equal to (or even appropriate) when describing child circulation practices in Fiji, and whether these terms and practice have had an effect on the status of the child with these labels within their own community.
INTRODUCTION: With the arrival of Europeans in Aotearoa New Zealand came a familial kinship struc... more INTRODUCTION: With the arrival of Europeans in Aotearoa New Zealand came a familial kinship structure and ideas of caring and nurturing children different from that of indigenous Māori society. Europeans brought with them a practice of adoption, a concept that differed from the indigenous kinship practice of whāngai. This led to misunderstandings between the two cultures about care arrangements, particularly when a Māori child was left with a European couple. Even the reasons why Māori engaged in this type of arrangement was often not fully understood by Europeans. For Māori, these arrangements were usually temporary, while Europeans considered them to be permanent. Hence, we have the beginning of the challenges that contributed to the creation of the 1881 Adoption of Infants Act, a first within the British Empire.APPROACH: This article begins with a description of the Māori practice of whāngai and the European practice of adoption preceding the 1881 act, highlighting the key differ...
This article explores the New Zealand legal history of adoption and the effect it has had on Māor... more This article explores the New Zealand legal history of adoption and the effect it has had on Māori. Th e status of children within Māori and European societies before and during the early contact periods differed, and it is from here that I begin this article. These two societies had their own terms in relation to the care of children by those who were not the biological parents. Europeans use the term “adopt,” while Māori use the term whāngai. Although these terms relate to the care of children by those who are not the biological parents, they possess different ideals. Due to these differences, European society was faced with challenges when informally adopting a child. These challenges led to the establishment of the 1881 Adoption of Children Act. While this act initially had no effect on the practice of whāngai, by 1901 the Native Land Act required whāngai to be registered and then recorded in the New Zealand Gazette. Over time a number of changes made to adoption laws that affected Māori were based on the issue of who had rights to land succession. In 1910, to the further detriment of Māori, whāngai was abolished by an amendment to the Native Land Act. However, Māori adoptions were still required to be registered and then recorded within the New Zealand Gazette. The records of Māori adoptions in the Gazette reflected the various changes in the adoption processes prior to 1955. The 1955 Adoption Act enabled many Māori children to be transracially adopted. Categorizing Māori by “blood quantum” in the 1955 Adoption Act meant that many adopted children were identified as European, although they were of Māori descent. Children who were adopted through this act had their adoption records sealed, severing all ties with their biological parents. Again, this was detrimental to Māori children who were transracially adopted.
The purpose of this article is to provide an insight into the effects the New Zealand adoption sy... more The purpose of this article is to provide an insight into the effects the New Zealand adoption systems have had for Māori adoptees as they form their identity. I begin by exploring the criteria or ethnic boundaries that have been established by Māori as guidelines for Māori identity. This is followed with an explanation of the Māori customary practice of whāngai, that is, the care of children by relatives who are not the biological parents. A discussion of the New Zealand legal system of adoption and the affect this institution has had for Māori will be discussed. Using information obtained in researching my Master of Arts thesis,1 including participant interviews, television documentaries and published literature, I will conclude this article by exploring some of the issues and challenges Māori adoptees have incurred in forming their identities.
Introduction: The New Zealand Māori population is predicted to increase to 16.6% of the total pop... more Introduction: The New Zealand Māori population is predicted to increase to 16.6% of the total population by 2021 and more Māori midwives are needed. Aim: The aim of this research was to ask Māori students about their experiences in the Bachelor of Midwifery programme and to identify strategies to optimise success for Māori students in becoming midwives. Method: A participant research project was designed and undertaken, on behalf of the Midwifery School at Otago Polytechnic in New Zealand, by a Māori researcher, who was guided by Tuhiwai-Smith's seven codes of conduct. Nine of a possible 22 students who self-identified as Māori consented to participate. Ethical approval for the study was granted by the Otago Polytechnic Ethics Committee, following consultation with the Kaitohutohu's (Māori advisor) office which provided support for the Māori researcher. Findings: The Māori students appreciated the opportunities afforded by the blended midwifery programme model, such as the range of learning modes and being able to study in their home areas. The students were challenged by aspects of the programme organisation, the learning environment, student placements and assessments, the lack of Māori visibility, and aspects of the support for Māori students. Recommendations were offered by the students for changes that would improve the learning experience for Māori. Conclusion: Incorporation of the recommended changes has the potential to improve the learning culture for Māori students in this midwifery programme. This includes changes to the programme organisation and developing a learning environment that more visibly celebrates bicultural identity; thereby decreasing the attrition rate for Māori students in the programme, increasing the number of Māori midwives registering, and contributing to the richness, success and enjoyment of the programme by all students.
The arrival of Europeans in Fiji, from the late 1700s, impacted the established social structures... more The arrival of Europeans in Fiji, from the late 1700s, impacted the established social structures of the indigenous communities, removing what were considered inappropriate social behaviours and introducing concepts and values which altered the societal relationships and status of iTaukei (indigenous Fijians). This included the introduction of colonialist terms and practices of ‘orphan’ and ‘adoption’. Scholars such as Vern Carroll, Ivan Brady and Ward Goodenough have questioned whether the use of these terms were appropriate when referring to the traditional practices of child circulation amongst kin within Oceania. Yet the iTaukei population came to use these terms, practices and their meanings, although not entirely in the same context as the European. This thesis investigates the colonialist perspective of Fiji’s traditional child circulation and introduced European practices of child care, guardianship, adoption and orphanage institutions. The research covers a number of key topics that are relevant for this thesis. It begins with an understanding of Fijian kinship structure prior to, and just after, the arrival of the first Europeans. The research then explores colonial interventions of guardianship (the first being a consequence of the introduced Indian Indentured Labour Scheme). Missionaries brought with them the institution of orphanages and a history of these are explored (today orphanages are now known as Children’s Homes). The Child Welfare Department in Fiji is responsible for the placement of vulnerable children into safe homes. As they are an important part of guardianship and adoption today this thesis provides a history of how this scheme developed into a government department. In 1945 Fiji enacted the Adoption of Infants Act as a formal process for all children of Fiji, regardless of ethnicity, and this research follows the path of creation. Although the Adoption of Infants Act caters for all ethnicities of Fiji, ‘informal adoption’ or child circulation continued and continues to be practised by iTaukei. During the colonial period the colonial government accepted this customary practice as an acceptable form of child care. This thesis provides a history of adoption and guardianship practices in Fiji during the colonial period of 1874 to 1970
Page 1. 1 Australian Journal of Adoption Vol. 3, No. 2 Journal article: Challenges of Identity fo... more Page 1. 1 Australian Journal of Adoption Vol. 3, No. 2 Journal article: Challenges of Identity for Māori Adoptees Original Peer Reviewed Research Paper Erica Newman Ms Newman has recently completed her Master of Arts Thesis in Te Tumu: ...
AlterNative: An International Journal of Indigenous Peoples
This article investigates the colonialist definitions of the terms “orphan” and “adoption”, contr... more This article investigates the colonialist definitions of the terms “orphan” and “adoption”, contrasting them with how the traditional practice of child circulation in Fiji cared for orphaned children. I examine whether the terms “orphan”, “adoption” or “informal adoption” are equal to (or even appropriate) when describing child circulation practices in Fiji, and whether these terms and practice have had an effect on the status of the child with these labels within their own community.
INTRODUCTION: With the arrival of Europeans in Aotearoa New Zealand came a familial kinship struc... more INTRODUCTION: With the arrival of Europeans in Aotearoa New Zealand came a familial kinship structure and ideas of caring and nurturing children different from that of indigenous Māori society. Europeans brought with them a practice of adoption, a concept that differed from the indigenous kinship practice of whāngai. This led to misunderstandings between the two cultures about care arrangements, particularly when a Māori child was left with a European couple. Even the reasons why Māori engaged in this type of arrangement was often not fully understood by Europeans. For Māori, these arrangements were usually temporary, while Europeans considered them to be permanent. Hence, we have the beginning of the challenges that contributed to the creation of the 1881 Adoption of Infants Act, a first within the British Empire.APPROACH: This article begins with a description of the Māori practice of whāngai and the European practice of adoption preceding the 1881 act, highlighting the key differ...
This article explores the New Zealand legal history of adoption and the effect it has had on Māor... more This article explores the New Zealand legal history of adoption and the effect it has had on Māori. Th e status of children within Māori and European societies before and during the early contact periods differed, and it is from here that I begin this article. These two societies had their own terms in relation to the care of children by those who were not the biological parents. Europeans use the term “adopt,” while Māori use the term whāngai. Although these terms relate to the care of children by those who are not the biological parents, they possess different ideals. Due to these differences, European society was faced with challenges when informally adopting a child. These challenges led to the establishment of the 1881 Adoption of Children Act. While this act initially had no effect on the practice of whāngai, by 1901 the Native Land Act required whāngai to be registered and then recorded in the New Zealand Gazette. Over time a number of changes made to adoption laws that affected Māori were based on the issue of who had rights to land succession. In 1910, to the further detriment of Māori, whāngai was abolished by an amendment to the Native Land Act. However, Māori adoptions were still required to be registered and then recorded within the New Zealand Gazette. The records of Māori adoptions in the Gazette reflected the various changes in the adoption processes prior to 1955. The 1955 Adoption Act enabled many Māori children to be transracially adopted. Categorizing Māori by “blood quantum” in the 1955 Adoption Act meant that many adopted children were identified as European, although they were of Māori descent. Children who were adopted through this act had their adoption records sealed, severing all ties with their biological parents. Again, this was detrimental to Māori children who were transracially adopted.
The purpose of this article is to provide an insight into the effects the New Zealand adoption sy... more The purpose of this article is to provide an insight into the effects the New Zealand adoption systems have had for Māori adoptees as they form their identity. I begin by exploring the criteria or ethnic boundaries that have been established by Māori as guidelines for Māori identity. This is followed with an explanation of the Māori customary practice of whāngai, that is, the care of children by relatives who are not the biological parents. A discussion of the New Zealand legal system of adoption and the affect this institution has had for Māori will be discussed. Using information obtained in researching my Master of Arts thesis,1 including participant interviews, television documentaries and published literature, I will conclude this article by exploring some of the issues and challenges Māori adoptees have incurred in forming their identities.
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Papers by Erica M Newman