{"title":"A Nation at War: Australian politics, society and diplomacy during the Vietnam War, 1965–1975 by Peter Edwards (review)","authors":"R. Rabel","doi":"10.5860/choice.36-0486","DOIUrl":"https://doi.org/10.5860/choice.36-0486","url":null,"abstract":"","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"32 1","pages":"83 - 85"},"PeriodicalIF":0.2,"publicationDate":"2022-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48178035","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-23DOI: 10.7810/9781877242175_22
James Belich
THIS ESSAY explores aspects of the collective identity of two peoples, Maori and Pakeha, the neo-Polynesians and neo-British of New Zealand. It deals in the interactions of myth and history, of race, tribe, and nation, of Europe and the Pacific, and of Us and Them. It does so in the conviction that New Zealand, an intersection between two cultures exceptionally prone to spawning reproductions of themselves, is a good place to study such matters. The paper is an exercise in the social history of ideas, as against their intellectual history. The latter can lapse into a kind of intellectual granny-hunting, debating which ancestor to make eponymous: was it Social Lamarckianism, Biological Spencerism, or Social Darwinism? The former pursues the lower and wider role of ideas as lenses on, and determinants of, history. This is a field in which testing is difficult: the paper is speculative; and caution is invoked if not delivered herein. A key assumption is that socialized (widely-disseminated and culturallyvalued) ideas can congeal into discernible knots or currents, without deliberate artifice or conspiracy. 'Myth' is a convenient label, though we should note that these ideas are not merely falsehoods to be debunked, nor texts to be deconstructed, but also important historical refractors and determinants. Modern myths can be seen as fluid cultural motifs, shifting according to time and context and layered such that acceptance of one element encourages, but does not absolutely require, acceptance of another. Each may derive cohesion through dissemination from a common source, but also from atheoretical thinkers with similar backgrounds who make similar choices from sets of options limited by a shared conceptual language. There is an element of convergent evolution as well as of shared descent. Occupying a space between theories and attitudes, myths can draw on the former, but sometimes do so eclectically and inconsistently, knotting strategically contradictory theories together to provide tactical legitimation. We find several works of mid-nineteenth century New Zealand ethnography simul-
{"title":"Myth, Race, and Identity in New Zealand","authors":"James Belich","doi":"10.7810/9781877242175_22","DOIUrl":"https://doi.org/10.7810/9781877242175_22","url":null,"abstract":"THIS ESSAY explores aspects of the collective identity of two peoples, Maori and Pakeha, the neo-Polynesians and neo-British of New Zealand. It deals in the interactions of myth and history, of race, tribe, and nation, of Europe and the Pacific, and of Us and Them. It does so in the conviction that New Zealand, an intersection between two cultures exceptionally prone to spawning reproductions of themselves, is a good place to study such matters. The paper is an exercise in the social history of ideas, as against their intellectual history. The latter can lapse into a kind of intellectual granny-hunting, debating which ancestor to make eponymous: was it Social Lamarckianism, Biological Spencerism, or Social Darwinism? The former pursues the lower and wider role of ideas as lenses on, and determinants of, history. This is a field in which testing is difficult: the paper is speculative; and caution is invoked if not delivered herein. A key assumption is that socialized (widely-disseminated and culturallyvalued) ideas can congeal into discernible knots or currents, without deliberate artifice or conspiracy. 'Myth' is a convenient label, though we should note that these ideas are not merely falsehoods to be debunked, nor texts to be deconstructed, but also important historical refractors and determinants. Modern myths can be seen as fluid cultural motifs, shifting according to time and context and layered such that acceptance of one element encourages, but does not absolutely require, acceptance of another. Each may derive cohesion through dissemination from a common source, but also from atheoretical thinkers with similar backgrounds who make similar choices from sets of options limited by a shared conceptual language. There is an element of convergent evolution as well as of shared descent. Occupying a space between theories and attitudes, myths can draw on the former, but sometimes do so eclectically and inconsistently, knotting strategically contradictory theories together to provide tactical legitimation. We find several works of mid-nineteenth century New Zealand ethnography simul-","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"31 1","pages":"22 - 9"},"PeriodicalIF":0.2,"publicationDate":"2022-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48605017","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-23DOI: 10.7810/9781877242175_17
C. Daley
IN a very favourable review of Miles Fairburn's The Ideal Society and its Enemies, Alan Ward suggested that 'Fairburn has set the terms of debate for some time to come. His terms, his statistics, his chronology will be challenged by specialists in the field. But the categories he has used will no doubt illuminate comparable studies of the twentieth century — and perhaps produce surprises for Fairburn himself.' In the same publication, Rollo Arnold began that challenge, especially to Fairburn's statistics, questioning the transience figures he used for "Normanby and Marton. The argument and pace of The Ideal Society and its Enemies are intense. The reader is swept along as Fairburn outlines and then rejects alternative interpretations of nineteenth-century New Zealand before offering his own atomization thesis. His book is undoubtedly one of the most important recent works in Pakeha historiography. It is therefore crucial to step back from it and critically assess the validity of its central thesis and to do so now, before a Fairburnian legend of nineteenth-century Pakeha society becomes entrenched. I have been engaged in an historical study of Taradale, in Hawke's Bay. Today Taradale is a suburb of Napier but in the time period of my work, 18861930, it was quite a separate area, with never more than 3000 inhabitants. Taradale provides us with an opportunity to test the general theory Fairburn propounds on a particular place. As Ward predicted, I intend to question Fairburn's terms, statistics and chronology as Taradale meets The Ideal Society and its Enemies. Two aspects of Fairburn's terminology I will question first: his notion of atomization, and his use and rejection of the idea of local community. Since at least the early 1980s, Fairburn has been promoting the idea of atomization. He believes that the nature of the immigrant population, combined with the situation they faced in New Zealand, meant that people in the second half of the nineteenth century, especially 1850-80, were atomized. They travelled to New Zealand either alone or without extended family support. More men than women migrated and immigrants tended to be young: Pakeha New Zealand had an age and sex imbalance in its population. On arrival, these people did not settle
艾伦·沃德（Alan Ward）对迈尔斯·费尔伯恩（Miles Fairburn）的《理想社会及其敌人》（The Ideal Society and its Enemies）进行了非常有利的评价，他表示“费尔伯恩已经为未来一段时间的辩论定下了条件。他的术语、统计数据和年表都将受到该领域专家的质疑。但他所使用的类别无疑将照亮20世纪的可比研究——也许会给费尔伯恩本人带来惊喜在同一份出版物中，罗洛·阿诺德开始了这一挑战，尤其是对费尔伯恩的统计数据，质疑他所使用的短暂数字诺曼比和马尔顿。《理想社会及其敌人》的争论和节奏都很激烈。费尔伯恩概述了19世纪新西兰的各种解释，然后拒绝了这些解释，然后提出了自己的原子化论点。他的书无疑是帕克哈史学中最重要的近期作品之一。因此，至关重要的是并批判性地评估其核心论点的有效性，现在就这样做，在19世纪帕克哈社会的费尔伯恩传说根深蒂固之前。我一直在霍克湾从事塔拉代尔的历史研究。今天，塔拉代尔是纳皮尔的郊区，但在我工作的18861930年，这里是一个相当独立的地区，居民从未超过3000人。塔拉代尔为我们提供了一个在特定地方检验费尔伯恩提出的一般理论的机会。正如沃德预测的那样，当塔拉代尔遇到理想社会及其敌人时，我打算质疑费尔伯恩的术语、统计数据和年表。费尔伯恩术语的两个方面我将首先提出质疑：他对原子化的概念，以及他对当地社区概念的使用和拒绝。至少从20世纪80年代初开始，费尔伯恩就一直在推广原子化的理念。他认为，移民人口的性质，再加上他们在新西兰面临的情况，意味着19世纪下半叶，特别是1850-80年代的人是原子化的。他们独自或在没有大家庭支持的情况下前往新西兰。移民的男性多于女性，移民往往是年轻人：新西兰帕克哈的人口年龄和性别失衡。抵达后，这些人没有安顿下来
{"title":"Taradale Meets The Ideal Society and its Enemies","authors":"C. Daley","doi":"10.7810/9781877242175_17","DOIUrl":"https://doi.org/10.7810/9781877242175_17","url":null,"abstract":"IN a very favourable review of Miles Fairburn's The Ideal Society and its Enemies, Alan Ward suggested that 'Fairburn has set the terms of debate for some time to come. His terms, his statistics, his chronology will be challenged by specialists in the field. But the categories he has used will no doubt illuminate comparable studies of the twentieth century — and perhaps produce surprises for Fairburn himself.' In the same publication, Rollo Arnold began that challenge, especially to Fairburn's statistics, questioning the transience figures he used for \"Normanby and Marton. The argument and pace of The Ideal Society and its Enemies are intense. The reader is swept along as Fairburn outlines and then rejects alternative interpretations of nineteenth-century New Zealand before offering his own atomization thesis. His book is undoubtedly one of the most important recent works in Pakeha historiography. It is therefore crucial to step back from it and critically assess the validity of its central thesis and to do so now, before a Fairburnian legend of nineteenth-century Pakeha society becomes entrenched. I have been engaged in an historical study of Taradale, in Hawke's Bay. Today Taradale is a suburb of Napier but in the time period of my work, 18861930, it was quite a separate area, with never more than 3000 inhabitants. Taradale provides us with an opportunity to test the general theory Fairburn propounds on a particular place. As Ward predicted, I intend to question Fairburn's terms, statistics and chronology as Taradale meets The Ideal Society and its Enemies. Two aspects of Fairburn's terminology I will question first: his notion of atomization, and his use and rejection of the idea of local community. Since at least the early 1980s, Fairburn has been promoting the idea of atomization. He believes that the nature of the immigrant population, combined with the situation they faced in New Zealand, meant that people in the second half of the nineteenth century, especially 1850-80, were atomized. They travelled to New Zealand either alone or without extended family support. More men than women migrated and immigrants tended to be young: Pakeha New Zealand had an age and sex imbalance in its population. On arrival, these people did not settle","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"25 1","pages":"129 - 146"},"PeriodicalIF":0.2,"publicationDate":"2022-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45531661","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Unfit for Heroes: Reconstruction and Soldier Settlement in the Empire Between the Wars by Kent Fedorowich (review)","authors":"Ashley Gould","doi":"10.5860/choice.33-3471","DOIUrl":"https://doi.org/10.5860/choice.33-3471","url":null,"abstract":"","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"29 1","pages":"237 - 238"},"PeriodicalIF":0.2,"publicationDate":"2022-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44307102","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-20DOI: 10.1111/j.1834-7819.1981.tb03982.x
M. Belgrave
{"title":"A History of Dentistry in New Zealand by T.W.H. Brooking (review)","authors":"M. Belgrave","doi":"10.1111/j.1834-7819.1981.tb03982.x","DOIUrl":"https://doi.org/10.1111/j.1834-7819.1981.tb03982.x","url":null,"abstract":"","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"16 1","pages":"76 - 78"},"PeriodicalIF":0.2,"publicationDate":"2022-12-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/j.1834-7819.1981.tb03982.x","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41863919","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Colonial Helpmeet: Women’s Role and the Vote in Nineteenth-Century New Zealand","authors":"R. Dalziel","doi":"10.7810/9780868616100_4","DOIUrl":"https://doi.org/10.7810/9780868616100_4","url":null,"abstract":"","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"11 1","pages":"112 - 123"},"PeriodicalIF":0.2,"publicationDate":"2022-11-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42665373","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
THE EARLY Anglican missionary Thomas Kendall left, in a series of letters written in 1823 and 1824, a unique account of northern Maori religious beliefs. He urged that the carvings were 'explanatory of the New Zealand mythology" and, as an accompaniment to a long description written in July 1824, he made a sketch of one piece which was 'emblematical' of those beliefs. This drawing vanished from the Archives of the Church Missionary Society and I could not trace it when, eleven years ago, I published my interpretation of Kendall's work.2 It had, in fact, come into the possession of a private collector in England (along with other Kendall material), but had been misidentified by him. It was only when K.A. Webster died and his collection passed to the Alexander Turnbull Library that it was recognized.3 (Figure I) This sketch of the ancestral deity, Nukutawhiti, provides new insight into the cosmogony of the Maoris and the significance of their carving. The drawing is of a centre board or entrance (kuwaha) to a carved storehouse (pataka whakairo). The large figure is Nukutawhiti, the captain of the Mamari canoe, who met Kupe and from whom Ngapuhi of the Hokianga and the Bay of Islands trace their descent. It is the earliest drawing of a carved storehouse known, antedating Augustus Earle's images by some three years. In style, however, it resembles others of the early nineteenth century. (Figure II) One is the famous Puawai O Te Arawa, held in the Auckland Institute and Museum, which possesses as its central figure, the canoe ancestor of Te Arawa people, Tamatekapua,4 who was also a contemporary of Kupe. Another storehouse, Te Takinga, has as its central figure, Pikiao,5 the ancestor from whom its builders, Ngatipikiao, a segment of Te Arawa living at Maketu,
早期的英国圣公会传教士托马斯·肯德尔在1823年和1824年写的一系列信件中，留下了对北部毛利人宗教信仰的独特描述。他坚持认为这些雕刻是“对新西兰神话的解释”，作为1824年7月写的长篇描述的伴奏，他画了一幅草图，作为这些信仰的“象征”。这幅画从教会传教士协会的档案中消失了，11年前，当我发表了对肯德尔作品的解释时，我无法找到它事实上，这幅画曾为英国的一位私人收藏家所有(连同肯德尔的其他藏品)，但被他错认了。直到K.A.韦伯斯特去世后，他的收藏才被亚历山大·特恩布尔图书馆认可(图一)这幅祖神Nukutawhiti的素描为毛利人的宇宙演化和雕刻的意义提供了新的见解。这幅画描绘的是一座雕刻仓库(pataka whakairo)的中心板或入口。这个巨大的人物是努库塔怀特，马马里独木舟的船长，他遇到了库佩，霍基安加和群岛湾的恩加普人的后裔就是他。这是已知的最早的仓库雕刻画，比奥古斯都·厄尔的画早了大约三年。然而，在风格上，它与19世纪早期的其他作品相似。(图二)一个是奥克兰学院和博物馆收藏的著名的Puawai O Te Arawa，它的中心人物是Te Arawa人的独木舟祖先Tamatekapua，他也是与库佩同时代的人。另一个仓库，Takinga，以其祖先Pikiao为中心人物，它的建造者Ngatipikiao是生活在Maketu的Arawa的一部分，
{"title":"The Lost Drawing of Nukutawhiti","authors":"J. Binney","doi":"10.7810/9781877242472_2","DOIUrl":"https://doi.org/10.7810/9781877242472_2","url":null,"abstract":"THE EARLY Anglican missionary Thomas Kendall left, in a series of letters written in 1823 and 1824, a unique account of northern Maori religious beliefs. He urged that the carvings were 'explanatory of the New Zealand mythology\" and, as an accompaniment to a long description written in July 1824, he made a sketch of one piece which was 'emblematical' of those beliefs. This drawing vanished from the Archives of the Church Missionary Society and I could not trace it when, eleven years ago, I published my interpretation of Kendall's work.2 It had, in fact, come into the possession of a private collector in England (along with other Kendall material), but had been misidentified by him. It was only when K.A. Webster died and his collection passed to the Alexander Turnbull Library that it was recognized.3 (Figure I) This sketch of the ancestral deity, Nukutawhiti, provides new insight into the cosmogony of the Maoris and the significance of their carving. The drawing is of a centre board or entrance (kuwaha) to a carved storehouse (pataka whakairo). The large figure is Nukutawhiti, the captain of the Mamari canoe, who met Kupe and from whom Ngapuhi of the Hokianga and the Bay of Islands trace their descent. It is the earliest drawing of a carved storehouse known, antedating Augustus Earle's images by some three years. In style, however, it resembles others of the early nineteenth century. (Figure II) One is the famous Puawai O Te Arawa, held in the Auckland Institute and Museum, which possesses as its central figure, the canoe ancestor of Te Arawa people, Tamatekapua,4 who was also a contemporary of Kupe. Another storehouse, Te Takinga, has as its central figure, Pikiao,5 the ancestor from whom its builders, Ngatipikiao, a segment of Te Arawa living at Maketu,","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"14 1","pages":"24 - 3"},"PeriodicalIF":0.2,"publicationDate":"2022-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46795008","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Eighteenth Century Science and the Voyages of Discovery","authors":"J. Beaglehole","doi":"10.4324/9781315243696-5","DOIUrl":"https://doi.org/10.4324/9781315243696-5","url":null,"abstract":"","PeriodicalId":51937,"journal":{"name":"NEW ZEALAND JOURNAL OF HISTORY","volume":"3 1","pages":"107 - 123"},"PeriodicalIF":0.2,"publicationDate":"2022-10-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44129359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：