Pub Date : 2023-06-30DOI: 10.20507/maijournal.2023.12.1.2
Chelsea Cunningham, A. Jackson, Hauiti Hakopa
Whakapapa is the essence of health and well-being. Whakapapa is a tool, created by our tūpuna to frame our existence as Māori. By identifying the names of places and people, we create a timeline of locators of who we are, where we come from and where we exist today. The opportunity to “walk our pepeha” enables us to not only identify these places but also to engage with them, making the connection stronger. It is through whakapapa that we can identify who and where we come from; this is vital to identity and therefore to health and well-being. In this article we examine the experiences of rangatahi engaging with and learning about their whakapapa. Interviews with kaumātua contributed to developing a culturally safe and engaging case study titled “Walking Our Pepeha”. The article discusses two key emerging themes from this case study—whakapapa and identity—and explores why these two concepts are pivotal for Māori health and well-being. The lead author then explains how this case study influenced her future and how this research continues to be applied today
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Pub Date : 2023-06-30DOI: 10.20507/maijournal.2023.12.1.7
Ngahuia Mita
This article draws on the lead author’s 2016 master’s thesis focusing on how Hauteruruku ki Puketeraki, a hapū waka club based in Karitāne, 40 kilometres northeast of Dunedin, is connecting people to the ocean using waka. As a result of the club’s activities, hauora is flourishing within this community. Māori connections to the ocean are complex and diverse, and in this article the authors highlight that waka are a way in which to establish and maintain these connections. In the context of Hauteruruku ki Puketeraki, the research found that connection to the ocean was synonymous with identity. Furthermore, the elements that constitute connection to the ocean for the club members are directly connected to maintaining and enhancing the health of people and the ocean. Hauteruruku ki Puketeraki provides both a site and a vehicle for others to discover this connection, which is positive for hauora and for the community
本文借鉴了第一作者2016年的硕士论文，重点关注Hauteruruku ki Puketeraki，一家位于达尼丁东北40公里Karitāne的幸福和歌俱乐部，如何利用和歌将人们与海洋联系起来。由于俱乐部的活动，豪拉在这个社区内蓬勃发展。Māori与海洋的联系是复杂而多样的，在这篇文章中，作者强调waka是建立和维持这些联系的一种方式。在“hauteruuku ki Puketeraki”的背景下，研究发现与海洋的联系是身份的代名词。此外，构成俱乐部成员与海洋联系的元素与维护和增强人类和海洋的健康直接相关。hauteruuku ki Puketeraki为其他人提供了一个发现这种联系的场所和工具，这对hauora和社区都是积极的
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Pub Date : 2023-06-30DOI: 10.20507/maijournal.2023.12.1.9
Lisa van Halderen
I am part of the research group Te Koronga, a Māori Postgraduate Research Excellence rōpū at the University of Otago. Te Koronga conducts research with a vision of mauri ora and is underpinned by a Kaupapa Māori philosophy. For the past six years, under the supervision of Associate Professor Anne-Marie Jackson and Professor Chris Hepburn, I have worked alongside Kāti Huirapa ki Puketeraki of Kāi Tahu and Te Aitanga a Mate of Ngāti Porou primarily in the context of customary fisheries management. For me, as a non-Māori student and researcher, Te Koronga has been a safe space to engage in te ao Māori and Kaupapa Māori research. This paper describes my reflections and explains the lessons I have learned as a non-Māori researcher working in a Kaupapa Māori space
我是Te Koronga研究小组的一员，这是奥塔哥大学Māori研究生卓越研究rōpū。the Koronga以毛利奥拉的视角进行研究，并以Kaupapa Māori哲学为基础。在过去的六年里，在Anne-Marie Jackson副教授和Chris Hepburn教授的指导下，我与Kāi Tahu的Kāti Huirapa ki Puketeraki和Ngāti Porou的Te Aitanga a Mate一起工作，主要是在传统渔业管理的背景下。对我来说，作为一名non-Māori学生和研究员，Te Koronga一直是一个安全的空间，可以参与ao Māori和Kaupapa Māori的研究。这篇文章描述了我的思考，并解释了我作为一名non-Māori研究员在Kaupapa Māori空间工作的经验教训
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Pub Date : 2023-06-30DOI: 10.20507/maijournal.2023.12.1.8
Ben Hanara, †. Anne-MarieJackson, ‡. HauitiHakopa, Ngāti Kahungunu, Te Koronga Candidate, Ngāti Whātua, Ngāti Kahu, Ngā Whangaroa, Te Puhi, Roroa, Ngāti Wai. Associate Professor
Wairoro is a te reo Māori term for the brain, and it is a concept grounded in Māori origins (Hīroa, n.d.). This paper is based on the lead author’s master’s research, in which he created Te Āheinga Pū Reretahi—a model developed to provide a structural and functional foundation of understanding the wairoro. Māori life expectancy is increasing (Ministry of Health, 2019), and Māori are now also experiencing the complications of wairoro illnesses that are associated with an ageing population (Dudley et al., 2014, 2019). This research builds upon Dr Margaret Dudley et al.’s (2014, 2019) and Dr Hinemoa Elder’s (2015, 2017) research pertaining to literature that focuses on Māori perspectives of wairoro. The aim of this paper is to identify and introduce Te Āheinga Pū Reretahi as a Māori health model to symbolise an Indigenous understanding of the wairoro. Kaupapa Māori theory and atuatanga were the methodological approaches. The main contribution of this paper is the introduction of Te Āheinga Pū Reretahi, and this will provide additional understandings of Māori perspectives of wairoro.
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Pub Date : 2023-06-30DOI: 10.20507/maijournal.2023.12.1.3
Inano Taripo-Walter
Connection to land through whakapapa is premised on mana inherited at birth from the atua. These fundamental principles have supported land claims in the Native Land Court since 1865 and were of importance to Ngāti Kahungunu women in the late 19th century. Yet, exactly how whakapapa and mana informed cases for wāhine Māori has been difficult to examine, due to the omnipresent patriarchal workings of the Native Land Court and its comprehension of customary principles. This article highlights the interconnected relationship between whakapapa and mana, wāhine Māori and the Native Land Court in Hawke’s Bay and adds to a more balanced gendered scholarship of the Native Land Court. I argue that the power of whakapapa and mana transcended into a Western infrastructure of land legislation and management—one of the first times these two systems of law had to intersect. Furthermore, for a small period in New Zealand’s nation-building histories, the Native Land Court respected these principles and also provided a platform for Māori women to become equal players in the management and distribution of tribal lands within a European legal framework. Yet, wāhine Māori involvement in tribal land affairs was not uncommon in Māori society because of whakapapa and mana. Centring wāhine Māori is vital to tribal narratives and history more broadly, but also in tracing the intersections of gendered roles in traditional Māori society, and European society, which was dependent on colonial patriarchal operations upheld by the Native Land Court.
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Pub Date : 2022-12-23DOI: 10.20507/maijournal.2022.11.2.6
J. Dewar
This article was written as a result of my personal journey toward understanding my whakapapa and my place within academia. As a newly appointed academic I utilise the four stages of Kolb’s experiential model to provide concrete examples of complex situations, reflect on their meanings, conceptualise these meanings to make sense of them and move towards locating ‘self’ as a Māori academic and researcher. I provide comment on my search for authenticity and the barriers to exploring whakapapa. I make a case for academics who are Māori to explore their cultural identity, to further understand issues of equity and identity for Māori students and colleagues.
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Pub Date : 2022-12-23DOI: 10.20507/maijournal.2022.11.2.1
Morgan Tupaea, Jade Le Grice, Fern Smith
Maori children are uplifted by the New Zealand government at disproportionate rates compared with tauiwi children. The removal of tamariki from culturally embedded networks exacerbates intergenerational trauma created by colonisation. Placements into unsafe contexts mean that additional instances of harm and cumulative trauma are common, and tamaiti atawhai are not positioned within fullness of their cultural being. This article draws on a broader Kaupapa Māori project involving semistructured interviews with kaiāwhina Māori across the North Island. Using thematic analysis, this article discusses collisions between settler-colonialism and Māori culture experienced by kaiāwhina. State disengagement with Māori culture poses harm to Māori staff and constrains the utility of tikanga Māori through the unquestioned dominance of Eurocentric approaches while enacting harm upon whānau. This work positions radical structural overhaul of existing state care systems as imperative while seeking to illuminate elements of settler-colonialism that prevent care and protection systems from incorporating mātauranga Māori.
{"title":"INVISIBLISED COLONIAL NORMS AND THE OCCLUSION OF MĀTAURANGA MĀORI IN THE CARE AND PROTECTION OF TAMAITI ATAWHAI","authors":"Morgan Tupaea, Jade Le Grice, Fern Smith","doi":"10.20507/maijournal.2022.11.2.1","DOIUrl":"https://doi.org/10.20507/maijournal.2022.11.2.1","url":null,"abstract":"Maori children are uplifted by the New Zealand government at disproportionate rates compared with tauiwi children. The removal of tamariki from culturally embedded networks exacerbates intergenerational trauma created by colonisation. Placements into unsafe contexts mean that additional instances of harm and cumulative trauma are common, and tamaiti atawhai are not positioned within fullness of their cultural being. This article draws on a broader Kaupapa Māori project involving semistructured interviews with kaiāwhina Māori across the North Island. Using thematic analysis, this article discusses collisions between settler-colonialism and Māori culture experienced by kaiāwhina. State disengagement with Māori culture poses harm to Māori staff and constrains the utility of tikanga Māori through the unquestioned dominance of Eurocentric approaches while enacting harm upon whānau. This work positions radical structural overhaul of existing state care systems as imperative while seeking to illuminate elements of settler-colonialism that prevent care and protection systems from incorporating mātauranga Māori.","PeriodicalId":36901,"journal":{"name":"MAI Journal","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81356280","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-23DOI: 10.20507/maijournal.2022.11.2.5
Ririwai Fox, G. Fraser, Tia Neha, P. Jose
Cultural identity research has largely focused on subjective and individualised notions of identity. In recent research we introduced the concept of “cultural embeddedness” as a framework for understanding the collective expectations derived from cultural values, practices and beliefs, and how these facets of culture are integrated into identity and enacted in everyday behaviours (Fox et al., 2021). This article builds on our theory of cultural embeddedness by drawing on the lived experiences of 10 Māori individuals whom we consider to be culturally embedded in order to elucidate the features of cultural embeddedness in the context of Indigenous Māori people. Participants provided insights concerning (1) values, beliefs and practices that are important in Māori culture; (2) the characteristics of an individual who is embedded in those facets; and (3) how a person can become culturally embedded. Data were analysed using qualitative content analysis. The implicit and explicit transmission of Māori culture is discussed, particularly for those with limited access to cultural learning opportunities during childhood and adolescence.
文化认同研究主要集中在主观和个性化的身份概念上。在最近的研究中，我们引入了“文化嵌入性”的概念，作为理解源自文化价值观、实践和信仰的集体期望的框架，以及文化的这些方面如何融入身份并在日常行为中发挥作用(Fox et al.， 2021)。本文以我们的文化嵌入理论为基础，通过借鉴10个Māori个体的生活经历，我们认为他们是文化嵌入的，以阐明文化嵌入在土著Māori人民背景下的特征。参与者提供了以下方面的见解:(1)Māori文化中重要的价值观、信仰和实践;(2)嵌入这些方面的个人特征;(3)一个人如何融入文化。采用定性内容分析法对资料进行分析。讨论了Māori文化的内隐和外显传播，特别是对于那些在儿童和青少年时期获得文化学习机会有限的人。
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Pub Date : 2022-12-23DOI: 10.20507/maijournal.2022.11.2.3
Paia Taani
The beauty of te ao Māori is the pragmatic fluidity of many of our concepts. Generally employed to explain our genealogical links and connections to land, whakapapa can also be applied within the context of rangahau to organise, structure, analyse and understand information, experiences and relationships. This article introduces Te Waka Pounamu, a whakapapa-based framework developed as a methodological research model for my doctoral studies. Included in the whakapapa framework is a tikanga Māori model I have named Te Tuamaka. This model is the practical aspect of the theoretical whakapapa framework in that it guides and supports the ways my rangahau will be carried out. The following discussion introduces and demonstrates how Te Waka Pounamu and Te Tuamaka promote Māori ways of knowing, being and doing as valid methodological approaches to rangahau.
ao Māori的美妙之处在于我们许多概念的实用流动性。whakapapa通常用于解释我们与土地的宗谱联系和联系，也可以应用于rangahau的背景下，用于组织，结构，分析和理解信息，经验和关系。本文介绍了Te Waka Pounamu，这是一个基于whakapapa的框架，是我博士研究的方法论研究模型。whakapapa框架中包含一个tikanga Māori模型，我将其命名为Te Tuamaka。这个模型是瓦卡帕帕理论框架的实践方面，因为它指导和支持我的rangahau将被执行的方式。下面的讨论介绍并演示了Waka Pounamu和Tuamaka如何将Māori认识、存在和行动的方式作为有效的rangahau方法论方法。
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Pub Date : 2022-12-23DOI: 10.20507/maijournal.2022.11.2.4
Angelique Reweti
Placing whānau at the centre of research design and delivery empowers whānau to take ownership of their own narrative while leveraging and extending their existing resources and knowledge systems. This article outlines the development of a kaupapa whānau research framework developed by whānau involved in a whānau-inspired initiative at their marae. Conducted in accordance with whānau principles, the research was guided by a tikanga approach to ensure that the experience was mana enhancing for all engaged. The conceptualisation of the kaupapa whānau framework reflects kōwhaiwhai from within the wharenui o tūpuna Parewahawaha and introduces concepts of whakapapa, wairua, kia whakatōmuri te haere whakamua, wānanga, and mana ake as guiding principles for conducting research alongside whānau. The framework emphasises the importance of being able to work alongside one’s own whānau by creating and using a research framework built around whānau worldviews and what they value.
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