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The systematisation of Maori language during the 1970s and 1980s included the strategic use of Maori in schools and universities, the selection or coining of Maori terms to describe administrative positions and functions, the adoption of alternative Maori names for government departments and ministries, and the use of Maori in government advertising, publicity, official correspondence, reports and policy statements.
These examples illustrate three specific transformation processes, none of them peculiar to language, that occur with systematisation.
The systematisation of marae has entailed their use, by the Department of Maori Affairs, the Race Relations Office and the Department of Education, as educational sites at which knowledge of Maori culture may be shared, and also their use as administrative sites where meetings between state officials and 'the Maori community' have been held.
3) The systematisation of elements of hui ceremonial for corporate identity were clearly evident during the ceremony to unveil and 'bless' the new Maori name for the Ministry of Agriculture and Fisheries, Te Manatu Ahuwhenua Ahumoana.
The systematisation of Maori traditional beliefs and values during the 1970s and 1980s principally entailed their selection and 'codification' for education purposes, that is, for enhancing Maori identity and self-esteem and for improving cultural understanding.
Parallelling the use of language 'bits' in the classroom, the educational and psychiatric systematisation of beliefs and values, as key concepts, fragmented a larger whole in order to articulate ethnic difference.
The systematisation of kinship, in particular, various forms of indirect rule through officially recognised rangatira (tribal leaders) and runanga (councils of rangatira) has long been a fundamental feature of colonialism in New Zealand.
The systematisation of Maori kinship for the purposes of more effective Maori self-management (as well as to relieve the state of burdensome costs and responsibilities) was, therefore, primarily a rationalisation of tradition.
We can generalise our observations on the fate of language under the impact of systematisation and argue that the ethnicisation and rationalisation of Maori tradition has entailed a fragmentation, objectification and standardisation of form and meaning within each of the four domains discussed above.
As a means to these ends, this systematisation of tradition has entailed two inter-related processes; ethnicisation and rationalisation.