Little is known about Korean migrants and their lives in New Zealand. They are likely to be ‘invisible’ in society whereas their population is growing rapidly. This paper describes who they are, how their family ties are reshaped, and what is going on in their community. Data were collected from a mixed method study utilising both qualitative and quantitative investigations. The findings of the study show that the Korean population is diverse despite the homogeneous portrait of it in New Zealand. The lifestyles of Korean migrants are likely to be ‘transnational’ between the homeland and the host society, and their family relationships are necessarily across the two nations. The Korean community plays a vital role as a catalyst to stimulate interactions with people, products and ideas within the migration context. The transnationality of the Korean population has become vividly apparent, coupled with the development of information and communication technologies. It is suggested that social work with contemporary migrants requires an understanding of the nature of transnational- ity that significantly affects migrant individuals, their families and communities.

This paper is concerned with a critical examination of whiteness among those who self identify as Pakeha within a New Zealand context. Through in-depth interviews with 15 men and women we explored the proposition that the adoption of a Pakeha identity may preclude an understanding of the ways that whiteness and privilege operate. Employing thematic and discourse analysis, four major themes were identified within the data; a Pakeha relationship with Maori, the reification of whiteness, a disengagement from privilege and a separation from other white people. The functionality and organisation of language were considered in order to examine participants’ detachment from dominant white culture. This article suggests that the assumption of a Pakeha self-identity may allow the bearer to discursively obscure both the cultural capital that whiteness provides and the privileges afforded by this capital. Ultimately, this research draws attention to the intersection of privilege and whiteness within New Zealand and offers an explanation for the persistence of white hegemony.

Every culture has its own tradition of intergenerational exchange based on accepted norms, while the meanings of traditional filial values have evolved over time. This paper aims to identify the various forms of filial care, support and respect for older people in Maori and Korean cultures, and reconceptualise current ways of intergenerational exchanges in both physical and virtual contexts. Data were collected through a qualitative inquiry framework consisting of 32 individual interviews and 5 ethnographic observations in New Zealand and South Korea. Thematic analysis of the data was used to identify themes and patterns from the participants’ perspectives and experiences in the multilingual research context. In this cross-cultural study, for Māori participants, whanaungatanga (family relationships) was recognised as a core value that places whanau (family) at the centre of whakapapa (human and non-human relations). For Korean participants, their tradition of filial piety has continued to constitute a major component of familism mindsets and practices, while their ability to support their parents and maintain connections to their ancestors varied. Being knowledgeable about the traditional values of intergenerational solidarity helped generations feel connected and supported by each other, although both monetary and non-monetary support for one’s elders has come under strain due to the impact of changes in family ties and social dynamics. Technological developments have reshaped traditional filial practices, offering new ways of intergenerational exchanges. Redefining whanaungatanga and filial piety can provide a theoretical basis for developing the concept of extended social work through avoiding excessive individualism and culture-blind approaches.