Fraud in New Zealand, 1840–1939

2020 ◽  
pp. 103237322094994
Author(s):  
Radiah Othman ◽  
Rashid Ameer ◽  
Fawzi Laswad
Keyword(s):  
New Zealand ◽  
Historical Analysis ◽  
Social Classes ◽  
Main Subject ◽  
Post Colonial ◽  
The Past ◽  
Female Criminality ◽  
Female Perpetrators ◽  
The Family ◽  
Societal Context

This study analyses fraudsters and their motives in New Zealand’s post-colonial times, using Papers Past, from 1840 to 1939. The aim is to understand the past societal context concerning fraud crimes. The historical analysis reveals that fraud was reported as early as 1840, and since then, reports of fraud have grown rapidly. False pretences and representation were the most common types of fraud, and there was a greater proportion of male than female perpetrators. Female criminality was the main subject of discussion during the period studied, and often biased perceptions regarding how typical women should behave were expressed. The motives of perpetrators of fraud were mainly to maintain cohesion for the family. Overall, the motivations for committing fraud indicated social struggles rather than greed. There is also some evidence for how fraudsters from privileged social classes received lighter sentencing regardless of the grave nature of the offence.

scholarly journals Islam dan Budaya Masyarakat Gayo, Provinsi Aceh: Kajian Sejarah dan Sosial

2020 ◽  
Vol 1 (1) ◽  
pp. 1-31 ◽  
Author(s):  
Arfiansyah
Keyword(s):  
Collective Memory ◽  
Historical Analysis ◽  
Community Practice ◽  
Religious Texts ◽  
Post Colonial ◽  
The Past ◽  
Islamic Tradition ◽  
Colonial Time ◽  
Two Factors ◽  
The Impact

This article argues that Gayonese community practice Islam through the culture and less concern with religious texts. Although the wave of islamization since the colonial time and post-independence was high, the process does not succeed in introducing what the local scholars called as Islamic tradition. Such situation forces the following ulama to defend culture by finding justification for every practice instead of abolishing it. There are two factors leading to the situation. First, ulama of colonial and post-colonial time did not succeed in finding what they called as Islamic tradition replacing the existing tradition. second, lacking of regeneration of reformer Ulama that drive the living reformer ulama to support culture by inserting Islamic values and norms into the culture. This effort is crucial as the Gayonese refers more to the culture than the religious texts. This Article historically studies the development of Islam in Gayonese community. It frames its historical analysis from the Dutch colonial period to post independence of Indonesia Republic. It generally observes the impact of islamization in the past to the current situation. This article brings back the fundamental question in socio-anthropological studies about Islam that why do Muslim who refer to same source of text understand and practice Islam in widely various expression. The question is applied to this research exploring the development of Islam in Gayonese community inhabiting Central Aceh and Bener Meriah District. Thus, this research questions how did Islam develop in colonial time and its impact to the local culture? did there a debate about religion and culture take place during the colonial time and post-independence of Indonesia?  How does the past event affect the current practice of Islam in Gayonese community? the questions are explored historically by collecting relevant literatures and collective memory of the local people. The collective memory data were collected from 2015 to 2019

scholarly journals Nautical Symbolism in Christian Maori Architecture

2021 ◽  
Author(s):  
◽  
Pamela Radburnd
Keyword(s):  
New Zealand ◽  
Architectural Design ◽  
Religious Movements ◽  
Middle Ground ◽  
Cultural Traditions ◽  
Post Colonial ◽  
The Past ◽  
Cosmological Beliefs ◽  
The Individual

<p><b>It is well known that many Maori cultural traditions and cosmological beliefs are anchored in a sea of knowledge associated with seafaring, navigation and the oceanic environment. Despite the loss of deep-sea voyaging, this thesis explores how nautical reflexes were still very influential on various modes of expression in Christian Maori architecture of three distinct Maori religious movements from the colonial and post-colonial periods. During this investigation, this thesis also identifies a relationship that can be found between the appropriation of nautical symbolism in Christian and Maori architecture.</b></p> <p>This relationship is examined on two levels: One, in terms of how Christian and Maori iconography has latent nautical meaning and secondly, how nautical symbolism in Christian Maori architecture is more signal than sculptural. The latter identifies the more powerful, metaphysical symbols in Maori architecture and spirituality which make Christian Maori architecture uniquely different from European Christian architecture. This thesis links these qualities in symbolic Christian maori architecture to the psychic and symbolic territories known to the navigator. In doing so, this thesis discovers how nautical symbols occupy a middle ground, an in-between area bridging the known with the unknown and examines their role as mediators between the present and the past; the individual and the collective.</p> <p>This thesis finally presents an architectural design which explores specific aspects of research. In doing so, the use of nautical symbolism and water-based pragmatism through architecture explores how such methods and expressions can influence and transform Western notions of knowledge or conventional notions of contemporary (terrestrial) architecture in New Zealand. To achieve this, nautical concepts from case study material are applied to a contemporary design project in order to open up architecture to its metaphysical dimension rather than focussing on the object (sculptural) that is frozen in time. As a result, this design also celebrates and revives the nautical instinct of Maori in terms of how it can offer new and meaningful ways to design architecture in oceania and New Zealand.</p>

scholarly journals Layered Pasts: Cultural Heritage Landscapes in Cities

2021 ◽  
Author(s):  
◽  
Kendra Manning
Keyword(s):  
New Zealand ◽  
Urban Design ◽  
Cultural Landscape ◽  
Urban Environments ◽  
Post Colonial ◽  
The Past ◽  
Intangible Heritage ◽  
Heritage Discourse ◽  
Indigenous Heritage

<p>This thesis aims to understand how indigenous heritage values might be represented in post-colonial urban environments. Using an urban design and landscape architecture lens, this paper builds on an emerging body of heritage knowledge in an attempt to recognize the contrasts between western and indigenous heritage values.  Through the study of a selection of indigenous landscape precedents from America, Canada, South Africa and New Zealand, common representational trends of heritage design are identified. These examples illustrate some of the issues that arise when landscapes of indigenous significance are presented within a western heritage framework.  The documents, Tapuwae and Te Aranga: Māori Cultural Landscape Strategy are introduced as guides to Māori intangible heritage. These guides are discussed in relation to the New Zealand urban design and heritage discourse. Contemporary outcomes of this current heritage climate include Waitangi Park and Pipitea pa. These are discussed and found to possess a number of values contributing to a positive approach to indigenous heritage design within Wellington’s challenging urban environment.  To continue this discussion, 39 Taranaki Street becomes the site of a design exploration. In 2005, three ponga (silver tree fern) whare (houses) of Te Aro pa, were unearthed on this site. The whare are the only known physical trace of the Taranaki whānui’s pa (village), which stood from 1835 to 1902. The whare are currently preserved in-situ as part of an apartment complex. The design concept is to link the past layers to the current and future development of the site and its precinct in order to celebrate the close connection between the past and the present that intangible heritage practices facilitate.</p>

Moas and Man (PART I)

Antiquity ◽  
1949 ◽  
Vol 23 (92) ◽  
pp. 172-179 ◽  
Author(s):  
R. S. Duff
Keyword(s):  
New Zealand ◽  
Sweet Potato ◽  
19Th Century ◽  
14Th Century ◽  
Society Islands ◽  
The Past ◽  
The Family ◽  
The 19Th Century ◽  
Family Trees

When we remember that the Maoris volunteered no traditional information about the extinct moa (Dinornis) until Europeans had unearthed its bones, said nothing about the Chatham Islands until after their discovery by Europeans, only recalled dim memories of inhabitants before the Fleet of A.D. 1350 in response to persistent questioning by Europeans, and could not tell us whether Hawaiki was Tahiti or Samoa, we realize the always supine rôle of Maori tradition in aiding the researches of the culture historian.However the sheer mass and variety of these orally transmitted traditions prevented the student from realizing how irrelevant they were to his theme, and caused him to believe that the Maori purpose in transmitting traditions was like his—to satisfy an essentially academic curiosity about the past. The gradual cessation of the output of published traditions has given students the leisure to realize the limitations of those already recorded, and sobered us against the expectation that a Maori tradition current in the 19th century might include a description of a bird which lived perhaps in the 13th, or go into detail over the appearance and habits of the tribes whom his Fleet ancestors dispossessed in the 14th.Fortunately the need for the family to maintain its status within the clan, the clan within the tribe, and the tribe as against other tribes, did involve the careful transmission of family trees (Whakapapa). By comparing the number of generations in many lines back to a Fleet ancestor, the arrival of the Fleet was placed in the mid-14th century. By a brilliant application of the method beyond New Zealand, Percy Smith found a three generation name sequence immediately prior to the Fleet arrival common to Hawaii, the Society Islands, the Cook Islands and New Zealand. This established with reasonable certainty that the movement which brought the canoes of the Fleet to New Zealand originated in the Society Islands and simultaneously sent migrants to the Hawaiian and Cook groups. Traditions in New Zealand recorded with a significant unanimity the names of the canoes of the Fleet migration, their landing places, and the tribes which sprang from each. They noted the introduction by the immigrants of the sweet potato (kumara), the taro (Colocasia antiquorum), the gourd (Lagenaria), and the yam (uwhi), both by means of references to incidents of the voyage or by accounts of subsequent return trips to Hawaiki to fetch these plants.

scholarly journals Editor's Introduction

2019 ◽  
Author(s):  
Anna Green ◽  
Paula Hamilton
Keyword(s):  
New Zealand ◽  
Thematic Issue ◽  
Missing Link ◽  
Family Stories ◽  
Advantages And Disadvantages ◽  
The Past ◽  
The Family ◽  
Family Memories

This thematic issue of the journal was conceived during a symposium at Victoria University of Wellington in November 2018 on the theme of ‘The Family as Mnemonic Community’. At the symposium, funded through a New Zealand Marsden grant for the project ‘The Missing Link’, a group of international and multidisciplinary researchers shared their investigations into family memory and discussed four broad questions: - what kinds of stories or information do families pass down the generations? - how are family stories about the past transmitted, remembered, and received? - why do family memories and stories about the past matter in the present? - and what are the advantages and disadvantages of different scholarly approaches?   Five out of six of the authors in this issue presented papers at the symposium, and their articles are revised or reconceptualised for publication here. The remaining author was invited to submit a paper once we scoped out the majority of submissions and decided on the shape of the volume.

Revision of the Australian species of Anatomidae (Mollusca: Gastropoda: Vetigastropoda)

Zootaxa ◽  
2004 ◽  
Vol 415 (1) ◽  
pp. 1 ◽  
Author(s):  
DANIEL L. GEIGER ◽  
PATTY JANSEN
Keyword(s):  
South Africa ◽  
New Species ◽  
New Zealand ◽  
South African ◽  
Molecular Evidence ◽  
The South ◽  
Australian Species ◽  
The Past ◽  
The Family ◽  
Two New Species

The Australian members of the vetigastropod family Anatomidae are revised and two new species are described. The family has thus far been treated as a subfamily of Scissurellidae, but recent molecular evidence (Geiger & Thacker, unpubl. data) indicates that Scissurellinae plus Anatominaeis not monophyletic, and full family rank is warranted for a group containing the genera Anatoma and Thieleella. Seven species from Australia belonging in Anatomidae are discussed and illustrated by SEM: Anatoma aupouria (Powell, 1937) mainly from New Zealand, though with some Australian records; A. australis (Hedley, 1903), A. funiculata n. sp., An turbinata (A. Adams, 1862), which has been misidentified in the past as the South African A. agulhasensis (Thiele, 1925), A. tobeyoides n. sp., Thieleella equatoria (Hedley, 1899) with a second known specimen, and T. gunteri (Cotton & Godfrey, 1933). Other species that have been (erroneously) indicated from Australia are discussed. A neotype is designated for A. agulhasensis from South Africa for taxon stabilization.

scholarly journals Nautical Symbolism in Christian Maori Architecture

2021 ◽  
Author(s):  
◽  
Pamela Radburnd
Keyword(s):  
New Zealand ◽  
Architectural Design ◽  
Religious Movements ◽  
Middle Ground ◽  
Cultural Traditions ◽  
Post Colonial ◽  
The Past ◽  
Cosmological Beliefs ◽  
The Individual

<p><b>It is well known that many Maori cultural traditions and cosmological beliefs are anchored in a sea of knowledge associated with seafaring, navigation and the oceanic environment. Despite the loss of deep-sea voyaging, this thesis explores how nautical reflexes were still very influential on various modes of expression in Christian Maori architecture of three distinct Maori religious movements from the colonial and post-colonial periods. During this investigation, this thesis also identifies a relationship that can be found between the appropriation of nautical symbolism in Christian and Maori architecture.</b></p> <p>This relationship is examined on two levels: One, in terms of how Christian and Maori iconography has latent nautical meaning and secondly, how nautical symbolism in Christian Maori architecture is more signal than sculptural. The latter identifies the more powerful, metaphysical symbols in Maori architecture and spirituality which make Christian Maori architecture uniquely different from European Christian architecture. This thesis links these qualities in symbolic Christian maori architecture to the psychic and symbolic territories known to the navigator. In doing so, this thesis discovers how nautical symbols occupy a middle ground, an in-between area bridging the known with the unknown and examines their role as mediators between the present and the past; the individual and the collective.</p> <p>This thesis finally presents an architectural design which explores specific aspects of research. In doing so, the use of nautical symbolism and water-based pragmatism through architecture explores how such methods and expressions can influence and transform Western notions of knowledge or conventional notions of contemporary (terrestrial) architecture in New Zealand. To achieve this, nautical concepts from case study material are applied to a contemporary design project in order to open up architecture to its metaphysical dimension rather than focussing on the object (sculptural) that is frozen in time. As a result, this design also celebrates and revives the nautical instinct of Maori in terms of how it can offer new and meaningful ways to design architecture in oceania and New Zealand.</p>

scholarly journals Social closure and the reproduction of stratified international order

2021 ◽  
pp. 004711782110103
Author(s):  
Tristen Naylor
Keyword(s):  
Historical Analysis ◽  
International Order ◽  
Top Down ◽  
Social Closure ◽  
The Past ◽  
The Family ◽  
In Trans ◽  
State Actors ◽  
Dynamic Interplay ◽  
Closure Theory

This article investigates how the means by which actors compete for position in the management of international society stratifies international order. Advancing scholarship on hierarchies, it applies a theory of social closure to examine two status groups, The Family of Civilised Nations and the G20, arguing that stratification is reproduced by a dynamic interplay of top-down collectivist exclusion on the part of superiorly positioned actors and bottom-up mimicry performed by those inferiorly positioned. As such, the same means of closure which used the Standard of Civilisation to exclude outsiders from the Family of Civilised Nations in the past stratifies non-state actors today, particularly international non-governmental organisations (INGOs) seeking to play a role in-the G20. This article offers amendments to closure theory in IR, demonstrating its utility for analysing contemporary international politics, engaging in trans-historical analysis, and in incorporating non-state actors into enquiry.

scholarly journals Supernatural Women Modernity in Indonesian Literature

2017 ◽  
Vol 13 (10) ◽  
pp. 65
Author(s):  
Harjito Harjito
Keyword(s):  
Economic Development ◽  
Social Class ◽  
Daily Life ◽  
Social Classes ◽  
Literary Texts ◽  
Small Communities ◽  
The Past ◽  
The People ◽  
The Family ◽  
Lower Social Class

In Indonesia, people who have supernatural powers are not strange today and the past and in literary texts around daily life. They are called human supernatural man. In Javaarea, parts of Indonesia, the spirit and the magics that are spiritual are more superior and respectful than body and physicality. Those are indicated by the presence many pilgrims visiting the tomb. Supernatural man comes to protect their families, small communities, and environment. As a patron family, women who have supernatural power keep the family unity. As a protector of the people that is in lower social classes, she beats humans with cruel, angry, wicked, conceited, and arrogant personality and turned it into a noble human character as a humble, quiet, patient, forgiving, and polite. In addition, supernatural women are presented as a form of resistance to modernity and economic development in a various things that are physical, ignoring the religious-spiritual; get rid of lower social class, andenvironmental destrcution.

On Sacred Girdles and Matrilineal Descent in Ainu Society

2020 ◽  
Vol 48 (3) ◽  
pp. 117-123
Author(s):  
S. C. Lim
Keyword(s):  
20Th Century ◽  
Indigenous Peoples ◽  
Public Health Service ◽  
Historical Analysis ◽  
Maternal Lineage ◽  
Gradual Decline ◽  
The Past ◽  
The Family ◽  
The Uk ◽  
Ethnographic Collections

This study examines a mysterious item of the Ainu women’s undergarment—the upsor kut, or chakh chanki, which, in ethnographic collections and scholarly texts, is described as a “belt of modesty”. A comparative and historical analysis of Ainu women’s girdles from Hokkaido and Sakhalin was carried out. They are displayed in very small numbers at museums of Russia, Japan, and the UK. These artifacts are rare, as women had to preserve their upsor kut (chakhchanki) from being seen by strangers, especially males. They became a part of late 19th to early 20th century ethnographic collections, because scholars, such as B.O. Piłsudski and N.G. Munro, became trusted by the natives. In the past, Japan’s hard-line policy of assimilation for indigenous peoples, the banning of the Ainu language and traditional culture, and the introduction of schooling and public health service resulted in an even greater secrecy of Ainu women and the gradual decline of the tradition of wearing secret girdles, precluding the carrying out of fi eld studies. The analysis of Ainu linguistic and folkloric materials analyzed by Japanese and European researchers sheds light on the function and meaning of these items of the women’s undergarment. In essence, they had two important functions: determining the maternal lineage and protecting the family and the clan. This suggests that remnants of matrilineal exogamy existed in Ainu patriarchal society, which eventually disappeared at the turn of the 20th century.

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