^ 4.04.1Abe, David K. Rural Isolation and Dual Cultural Existence: The Japanese-American Kona Coffee Community. Cham: Palgrave Macmillan. 2017-07-19: 17–18. ISBN 9783319553023.
^Gabbert, Wolfgang. The longue durée of Colonial Violence in Latin America. Historical Social Research / Historische Sozialforschung. 2012, 37 (3 (141)): 254–275. ISSN 0172-6404. JSTOR 41636608.
^New Zealand. Department of Statistics. Population Census, 196110. 1962: 23 [16 July 2020]. Full-blood Maoris totalled 103,987 [...], or 62 2 per cent of the Maori population as it is defined for the purposes of the census.
^Thomason, Sarah Grey. Language Contact. Reference, Information and Interdisciplinary Subjects Series. Georgetown University Press. 2001: 135 [16 July 2020]. ISBN 9780878408542. It is possible that, although older English loanwords were nativized into Maori phonology, newer loanwords are no longer being nativized, with the eventual result being a changed Maori phonological system.
^Hoskins, Te Kawehau; McKinley, Elizabeth. New Zealand: Maori Education in Aotearoa. Crossley, Michael; Hancock, Greg; Sprague, Terra (编). Education in Australia, New Zealand and the Pacific. Education Around the World. London: Bloomsbury Publishing. 2015: 159 [15 July 2020]. ISBN 9781472503589. The gaping disparity in outcomes between indigenous Māori students and Pākehā (New Zealand Europeans) has its genesis in the colonial provision of education for Māori driven by a social policy of cultural assimilation and social stratification for over 100 years.
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Hoskins, Te Kawehau; McKinley, Elizabeth. New Zealand: Maori Education in Aotearoa. Crossley, Michael; Hancock, Greg; Sprague, Terra (编). Education in Australia, New Zealand and the Pacific. Education Around the World. London: Bloomsbury Publishing. 2015: 159 [15 July 2020]. ISBN 9781472503589. From the 1970s, Maori activism across the social field has led to [...] a formal social policy of biculturalism and iwi (tribes) positioned as partners with the state.
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Neich, Roger. Carved Histories: Rotorua Ngati Tarawhai Woodcarving. Auckland: Auckland University Press. 2001: 147 [15 July 2020]. ISBN 9781869402570. The change from stone to metal tools occurred at different times in different areas of the North Island, depending on the amount of contact with European visitors. In the coastal areas this happened very early, starting with the metal obtained from Captain Cook's men and other eighteenth-century explorers such as Jean-Francois-Marie de Durville and Marion du Fresne, followed very soon after by the sealers and whalers. Away from the coasts, the first metals arrived later, in the early nineteenth century, usually as trade items brought by missionary explorers.
^McKenzie, Donald Francis. Oral Culture, Literacy & Print in early New Zealand: The Treaty of Waitangi. Wellington: Victoria University Press. 1985: 20 [15 July 2020]. ISBN 9780864730435. In the early 1830s we see the hesitant beginnings of letter writing in written requests for baptism [...]. The effective use of letters for political purposes was many years away. Nor did printing of itself become a re-expressive tool for the Maori until the late 1850s.
^King, Michael. The Penguin History of New Zealand. ReadHowYouWant.com. 2003: 2862011 [15 July 2020]. ISBN 9781459623750. Traditional Maori clothing had gone out of general use by the 1850s (and much earlier in communities associated with whaling and trading and those close to European settlements), though it would still be donned, especially cloaks, for ceremonial occasions and cultural performances. As the European settler population had begun to swell in the 1840s, so European clothes, new and second-hand, had become widely available along with blankets, which had the advantage of being usable as clothing and/or bedding.
^Stoddart-Smith, Carrie. Radical kaupapa Maori politics. Godfery, Morgan (编). The Interregnum: Rethinking New Zealand. BWB Text 39. Bridget Williams Books. 2016: 38–39 [15 July 2020]. ISBN 9780947492656. [...] different western ideas may complement the diverse perspectives of kaupapa Māori frameworks, but it would be an error to construe such ideas as essential to them. Many Māori drive a socialist agenda, for example, and although there are commonalities with some aspects of tikanga Māori, socialism as a political philosophy should not be seen to be implied by Māori narratives.
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Buick-Constable, John. Indigenous State Relations in Aotearoa/New Zealand: A Contractual Approach to Self-determination. Hocking, Barbara Ann (编). Unfinished Constitutional Business?: Rethinking Indigenous Self-determination. Canberra: Aboriginal Studies Press. 2005: 120 [16 July 2020]. ISBN 9780855754662. From the 1970s, [...] in the wake of a changed international climate of human rights and anti-colonialism, Indigenous peoples around the world sought a reinvigoration of their Indigenous identity and a renewal of their Indigenous self-determination. [...] Largely in tandem with these trends has been a renaissance of the theory and practice of contractualism [...]. The history of Maori-Crown relations in Aotearoa/New Zealand is exemplary of this contractual approach in the struggles of Maori for self-determination historically and contemporaneously.
^O'Regan, Tipene. New Myths and Old Politics: The Waitangi Tribunal and the Challenge of Tradition. BWB Texts 17. Wellington: Bridget Williams Books. 2014 [16 July 2020]. ISBN 9781927131992. [...] my Beaglehole Memorial Lecture of 1991 [...] was delivered at a time when hearings of the [Waitangi] Tribunal were becoming a battleground [...]. Māoridom itself was experiencing a remarkable efflorescence of freshly reconstructed group identities and New Age-style incorporations into Māori ethnic identity. The Waitaha movement emanating from within contemporary Ngāi Tahu was one of these.
