Twentieth Century Revival Architecture and The Gentry

This case study focuses on the 20th century revival houses of a Midwestern University city, Urbana, Illinois. English Revival houses are most closely associated with faculty families viewed as constituting a “gentry class” housed in a traditional “faculty row.” Other people (businessmen, managers, operatives and self-employed professionals) have occupied the Colonial Revival and Dutch Colonial houses and Cape Cod cottages. Initially, the Early American style (the Colonial Revival diluted for use on ranch houses) was employed by developers and builders to house lower-middle class families in the new subdivisions of the 1960s. The occurrence of various style houses in Urbana is compared with national architectural trends as reflected in a leading builders' magazine.     

New Zealand’s “arc of influence”: the “clean,blue, green” country

Over the last 50 years, the area of New Zealand has been expanded to include territorial seas, an Exclusive Economic Zone, marine protected areas, an extended continental shelf, the Ross Sea, and a wedge of the Antarctic continent. While New Zealand’s territory is now significantly more marine rather than terrestrial, the country is often imagined as a series of isolated islands floating adrift in the Pacific. In this paper, we consider how the space of the nation-state can be reimagined to create a more relevant sense of place and identity. We argue that the perception of New Zealand as “100% pure” and “clean green” can be developed into a “clean, blue, green” image that better reflects the country’s expansive and diverse “arc of influence” through conservation values. We focus on the role of mapping within this issue; critiquing existing maps of New Zealand’s marine territory while also presenting our own speculative maps.     

Beyond Punitive Regulation? New Zealand Local Governments' Responses to Homelessness

Abstract: This article investigates the ways in which New Zealand local authorities respond to homelessness. It finds that while some punitive bylaws targeting homeless people exist, they are not widespread, and in three case study cities are accompanied by efforts to support social service providers. This indicates that New Zealand local authorities are prepared to look at alternatives to address homelessness, as opposed solely to following trends towards the increasing persecution of homeless people. However, cities' attitudes are subject to political whim, and on occasion they articulate an exclusive vision of public space linked to concerns for public safety and city image. Such thinking has led, for example, to homeless people being served with trespass notices by local authorities asserting “ownership” of public space. Nevertheless, the actions of New Zealand cities depart significantly from the dominant approaches seen elsewhere. This may be explained in part by the relative invisibility of homelessness in New Zealand, and by a popular distinction between “good” and “bad” homeless individuals. The net result is a generally positive approach to reducing homelessness by providing appropriate housing and support to those on the streets, complicating any direct application of the critical geographical literature on this issue to the New Zealand context.     

Globally and Locally Positioned: New Zealand Perspectives on the Current Practice of Religious History1

Religious history in New Zealand is now vigorously pursued by academic, public, and local historians. While there has been past neglect of religion in New Zealand historical scholarship, religious themes are now much more common in both writing and pedagogy. This article suggests that it is timely to take stock and to consider how religious history might be practised in the future. It argues that concerns about the place of religious history in New Zealand are mirrored by similar sentiments in the international literature. Cultural, imperial, and world histories provide new avenues for the pursuit of religious history. They also clearly indicate that religious history will have more to say to the wider field of history when it is strategically located at the intersection of “local” and “global” historiographies and methodologies. Using the example of a southern New Zealand urban parish, this article finishes by indicating how such a religious history might look.     

Between a Hard Rock and Shifting Sands: Churches and the Issue of Homosexuality in New Zealand, 1960–86

This article explores the attitude of New Zealand churches to homosexuality from the 1960s to the 1980s and their varied stances regarding homosexual law reform in 1985–86. In the early 1960s church and society were in lockstep in publicly supporting traditional sexual morality. Major and wider attitudinal change in the later 1960s and into the 1970s led to changing attitudes in relation to homosexuality. At this time churches in New Zealand were weakening in numbers and in influence. One response was to embrace societal causes; another was to react against societal change. Marked “liberal” and “conservative” polarization led to a collapse of the “theological middle.” New Zealand churches were divided over homosexual law reform in 1985. Conservative Christians looked to biblical texts while liberal Christians focused on wider issues in society. The conservative Christian defeat in the decrimialization struggle was a defeat on a broader front.     

Christianity,Gender, and the Working Class in Southern Dunedin, 1880–19401

This article is a study of the southern suburbs of Dunedin, which during the late nineteenth century became the most industrialized and working class urban area of New Zealand. Analyzing the social composition of fifteen southern Dunedin churches, I question the idea, widely held by New Zealand historians, that the working classes had largely turned their backs on organized religion. In keeping with recent scholarship in the social history of British and Irish religion, I show that unskilled workers were better represented in many southern Dunedin congregations that previous historians have acknowledged and that skilled workers numerically dominated most churches. When women are included in the analysis, working class predominance increases further. Signing the suffrage petition in remarkable proportions, working class Christian women turned the southern suburbs into a world‐leading first wave feminist community. Moreover, varieties of popular Christianity flourished beyond the ranks of active churchgoers. I conclude by suggesting that New Zealand historians need to rethink the old “lapsed masses” and “secular New Zealand” assumptions and to investigate the diverse varieties of Christianity shaping the culture, and their sometimes conflicting this‐worldly meanings.     

Shelley’s “Letter to Maria Gisborne” as Workshop Poetry

ABSTRACT

Shelley’s “Letter to Maria Gisborne” is a playful improvisational verse epistle, widely praised for its urbanity and its display of the poet’s invention. The verses turn on a catalogue of the collection of odd scientific and mechanical objects that Shelley found scattered around him in the place he composed the letter, the Livorno workshop of Gisborne’s son, a young engineer who was building a new-model steamboat at the time (with Shelley’s financial and intellectual backing). In the context of that space, the poem reads as a response to competing notions of invention. For Shelley, the engineer’s workshop is an attractive alternative to the poet’s tower—which was uncomfortably close to a Grub Street garret. Verbal and visual images of poets’ and scientists’ workshops, from Hogarth and Mary Robinson, to Joseph Wright of Derby and Frankenstein, illustrate the tensions embodied in the physical location and poetic performance of Shelley’s celebrated “Letter.”     

2Precious2Mine: Post‐politics,Colonial Imaginary,or Hopeful Political Moment?

Radical democrats and geographers have argued that democracy requires a vibrant contestatory politics to challenge the contemporary “post‐political” conjuncture. Despite suggestions of post‐political processes in Aotearoa New Zealand, there are signs of a more vibrant politics. In 2010 an environmental campaign called “2Precious2Mine” captured the national geographic imaginary. Drawing on this example, we argue that although a space was opened for a vibrant contestatory politics, its effects were paradoxical. The campaign both reinforced the hegemonic narratives of neoliberal (post)colonial Aotearoa New Zealand, and simultaneously produced moments that challenged this apparent post‐politicising trajectory. While we argue that such frameworks are useful, there is a risk that without cognisance of the situated nature of politics and closure, they both lose their political and academic explanatory purchase. Post‐politics becomes at risk of constructing that which it seeks to describe, while radical democracy ends up falling short of its aims.     

The Dutch Colonial House And the Colonial Revival

The Colonial Revival was a major movement in twentieth-century American domestic architecture. The Dutch Colonial house, one of many Revival styles, provides a useful index of Colonial Revival popularity, which was greatest between 1905 and 1940. This popularity was based upon a nostalgic idealization of the nation's colonial past, and was apparently tied to white Protestant dissatisfaction with urbanizing, industrializing America. The persistence of Colonial Revival styles in the landscape throughout this century and a recent resurgence in their popularity suggest that the idealization of colonial America continues to be an important feature of American popular culture and cultural geography.     

Rethinking the Analysis of Ethnic Residential Patterns: Segregation,Isolation, or Concentration Thresholds in Auckland,New Zealand?

Data from the 1996 New Zealand Census on ethnicity in Auckland Urban Area are used to illustrate a new approach to measuring spatial separation. The traditionally employed single‐number indices are found wanting and a method based on thresholds is introduced. This provides more detailed information on the geography of ethnic groups that is consistent with the requirements for testing hypotheses regarding the relationship between social and spatial distance. The results show that (with a few exceptions) Polynesian groups were more encapsulated groups in Auckland than were Asian and European groups, and that most of the European groups—along with the “host society,” the New Zealand Europeans—were not spatially exposed to members of the Polynesian and Asian groups.     

Anthropology, ‘Native Schooling’ and Maori: the Politics of ‘Cultural Adaptation’ Policies

This paper examines three policies of ‘cultural adaptation’ formulated in colonial contexts in the 1920s and 1930s — that of the British Colonial Office for education in Africa, that of the New Zealand Native Schools and that of Maori leaders. While clearly inter-related, these policies were developed and promoted by their respective proponents to serve widely different political goals. Particularly significant is the role played by anthropology in that context. Proponents of all three policies looked to anthropologists for insights and scientific validation of their political agendas. Anthropologists, in turn, not only accepted this role but, particularly in the case of the British Colonial education policy, actively claimed it, involving themselves in the processes of colonial control.     

Introduction: Anthropology,Collecting and Colonial Governmentalities

This special issue contributes to an emerging literature on the materialities of colonial government by considering the changing relations between practices of data collecting, styles of anthropological knowing and modes of governing which target the conduct of colonial and metropolitan populations. Drawing on comparative studies from Australia; the Australian administered territory of Papua; France; French Indo-China; New Zealand; North America and the UK; the papers consider the implications of different forms of knowledge associated with practices of collecting—anthropology, archaeology, folklore studies, demography—in apparatuses of rule in various late nineteenth and early twentieth-century contexts. This introduction outlines the rationale for the volume and elaborates the concept of “anthropological assemblage” which helps focus the authors' explorations of the socio-technical agencements which connected museum, field, metropolis and colony during this period. In doing so, it points towards a series of broader themes—the relationship between pastoral power and ethnographic expertise; the Antipodean career of the Americanist culture concept; and the role of colonial centres of calculation in the circulation of knowledge, practices of collecting and regimes of governing—which suggest productive future lines of inquiry for “practical histories” of anthropology.     

The Goldilocks Solution: Exploring the Relationship between Trust and Participation in Resource Management within the New Zealand Commercial Rock Lobster Fishery

Our understanding of the role natural resource users, and the governing institutions they create, has grown considerably in recent years. At the same time, our understanding of the role of trust in human interactions continues to grow. We use the case of New Zealand rock lobster (jasus edwardsii and Jasus verrauxi) to ask the question “What is the role of trust in an individual's decision to participate in natural resource management institutions?” Using data from a survey of constituents of the commercial rock lobster fishery, our analysis shows an inverted “U” relationship between trust and participation. We suggest that this may be described as a “Goldilocks solution” in which having both too much and too little trust is problematic; but a healthy level of is “just right.” Theoretical and policy implications of these findings and directions for future research are explored.     

“Rooted in Demographic Reality”: The Contribution of New World Censuses to Indigenous Survival

One of the most powerful narratives deployed by colonists in the nineteenth century was that the colonized natives were inherently too weak to survive contact with those who were colonizing them—the Dying Native story. I argue that to understand the history of this story, we should differentiate between three senses in which it could be taken as true or false: physical destruction, genetic adulteration and loss of distinct culture. The physical destruction version of the “Dying Native” was contested by some settler-colonial governments as they developed the capacity to manage and measure the numbers of those whom they classified as “Indian” or “Māori” or “Aboriginal”. However, the “Dying Native” story persisted as a narrative of these peoples' loss of genetic and/or cultural distinction. One strategy of Indigenous intellectuals has been to assert that they have survived as “populations” by adapting as “peoples”. In this paper, I show how an authoritative demography of colonized Indigenous populations in North America and New Zealand afforded discursive opportunities to some Indigenous intellectuals.     

The Tertiary Turn: Locating “The Academy” in Autobiographical Accounts of Activism in Manchester,UK and Auckland,Aotearoa New Zealand

Abstract: Activists often strategically negotiate sectoral boundaries by switching between public, private and voluntary sectors over the life course in order to pursue their aims. This paper draws on a cross‐national study that explored the extent of this inter‐sectoral movement and the specific “career pathways” activists developed in relation to governmental, private and voluntary/community sector organisations. Using an analysis of 46 biographical narratives gathered from activists in Manchester, UK and Auckland, Aotearoa New Zealand during 2007 we situate “the academy” in these life stories of activism. Teasing out from these accounts the motivations behind a turn towards tertiary education at particular moments we examine how “academia” supports and sustains individual activists while legitimising and professionalising their activism. In so doing, we track the tactical transfer of knowledge, skills and expertise effected by contact with “the academy” to make substantive and conceptual claims around the future role universities might play in the knowledge economy.     

Nuclear free New Zealand and rogernomics: The survival of a labour government

New Zealand's fourth Labour government, elected to power in 1984, has become known most generally for two of its policies: a refusal to accept nuclear warships in New Zealand waters, and the vigour and consistency with which it has pursued market orientated economic policies. A post‐election near‐national survey of 1013 respondents is employed to measure the extent to which the two policies may have aided Labour's re‐election in 1987. Contrary to most interpretation hitherto, we find that defence and economic policy opinion were at least of equal importance. But there is further evidence to indicate that defence policy opinion was the more important It is concluded that the expression of “post‐materialist” values through anti‐nuclear politics may have perversely allowed a new materialism to conquer New Zealand politics.     

Ano te mahara e reka,how sweet the memory: The changing remembrance of Bishop Jean-Baptiste François Pompallier in the Twentieth Century*

In 2001, Catholic pilgrims, led by Māori priest Henare Tate, travelled to France to exhume the remains of Jean-Baptiste François Pompallier (1821–1872), the first Catholic Bishop of Aotearoa New Zealand. Placed in a lead-lined coffin, the remains were taken back to New Zealand and laid to rest in Motuti, Hokianga. The interment — 131 years after Pompallier's death — marked the end of an extraordinary renovation of the Bishop as a historical figure, shaped by the tides of Māori and non-Māori Catholic life, and fulfilling, it seemed, a sentiment expressed in this memorial song which Pompallier himself had composed as a parting gift to his Katorika (Catholic) faithful: “Ano te mahara e reka/a ki nga motu o Nuitireni i/sweet is the memory I hold/for the islands of New Zealand.” This article explores the shifting remembrance of Pompallier that underpinned the repatriation and its legacy for New Zealand Catholic communities, especially Hokianga Māori. Three interrelated themes emerge: locally, Hokianga as a foundational place of Māori Catholicism, and the institutional remembrance of Pompallier as the apostolic Bishop of Auckland; and, globally, the reshaping of collective memories in the theological and social changes of the Catholic Church.     

Restructuring the Architecture of State Regulation in the Australian and Aotearoa/New Zealand Cleaning Industries and the Growth of Precarious Employment

This paper examines changes in the commercial cleaning industry in Australasia which are occurring against a backdrop of significant transformation in the mode of labour market regulation in both countries. Specifically, whereas for most of the twentieth century both Aotearoa/New Zealand and Australia had systems of labour market regulation in which the state provided minimum wage and work protections through the interventions of arbitration courts, in the past few years these courts have either been abolished (in the case of New Zealand) or severely restricted in their ambit (in the case of Australia), all as part of a neoliberal effort to introduce “flexibility” into labour markets. The result has been an erosion of wages and a worsening of conditions of employment for cleaners and many other groups of workers. At the same time, this transformation in the architecture of labour market regulation poses significant challenges to unions seeking to represent cleaners and other low‐paid service sector workers.     

WHAT IS A SCHOLARLY PERSONA? TEN THESES ON VIRTUES,SKILLS, AND DESIRES

What is the problem that “epistemic virtues” seek to solve? This article argues that virtues, epistemic and otherwise, are the key characteristics of “scholarly personae,” that is, of ideal‐typical models of what it takes to be a scholar. Different scholarly personae are characterized by different constellations of virtues and skills or, more precisely, by different constellations of commitments to goods (epistemic, moral, political, and so forth), the pursuit of which requires the exercise of certain virtues and skills. Expanding Hayden White's notion of “historiographical styles” so as to encompass not only historians' writings, but also their nontextual “doings,” the article argues that different styles of “being a historian”—a meticulous archival researcher, an inspired feminist scholar, or an outstanding undergraduate teacher—can be analyzed productively in terms of virtues and skills. Finally, the article claims that virtues and skills, in turn, are rooted in desires, which are shaped by the examples of others as well as by promises of reward. This makes the scholarly persona not merely a useful concept for distinguishing among different types of historians, but also a critical tool for analyzing why certain models of “being a historian” gain in popularity, whereas others become “old‐fashioned.”     

Binding or Loosing in Australasia: Some Trans‐Tasman Protestant Connections

In the context of recent moves to develop a shared history of Australia and New Zealand (Australasia), this paper identifies a religious dimension in the re‐emerging shared history that is connected with other dimensions of the relationship. Building on this recent work, it uncovers the interconnectedness of Presbyterians, Methodists, Congregationalists and Baptists on opposite sides of the Tasman and finds some strength and consistency in the connections over the last 150 years. Starting with an examination of the denominations' attempts at institutional connection and cooperation, the paper moves onto an analysis of the exchange of personnel and ideas between them. It will also argue that these “religious” links strongly imply the existence of substantial “secular” links at both institutional and grass‐roots levels. Finally, other areas for future research into trans‐Tasman Christian linkages are briefly proposed and introduced.