scholarly journals Kanehsatà:ke: Canadian Colonial Aporias

2010 ◽  
Vol 6 (1) ◽  
Author(s):  
Stephen W Koptie
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Jacques Derrida ◽  
The Self ◽  
Indigenous Resistance ◽  
Aotearoa New Zealand ◽  
Self Discovery ◽  
Bear Witness ◽  
Peuples Autochtones ◽  
Le Canada

This paper presents a reflective topical narrative following the research of Irihapeti Ramsden (2003), an Ngai Tahupotiki (Maori) nursing instructor of Aotearoa (New Zealand). It is a reflection on the nature of Indigenous inquiry, or what Irihapeti Ramsden recognized as an often melancholic journey of self-discovery. It has been a continuous struggle for Indigenous scholars to understand how, where, and why the injustices of colonization reduced Indigenous peoples to dependent remnants of the self-reliant and independent nations our stories remember. By connecting ideas like Jacques Derrida’s work on Aporias to the intentionality of the Kahswenhtha (Two Row Wampum), my hope is to contextualize one unresolved injustice, the Kanehsatà:ke (Oka) conflict. The symbolism of the Two Row Wampum addresses the possible but also the impossible of a new brotherhood between colonial Canada and its Indigenous peoples. Reconciliation will only be possible when Canada honours Indigenous resistance, resentment and rebellion against European myths of prerogative power. Our ancestors sacrificed a great deal, and we must wipe our tears and open our eyes, listen deeply, clear our throats and raise our voices to bear witness to our ancestors’ prayers for enduring hope, liberty and peace. Cette contribution présente un récit réflexif contemporain, dans la lignée des recherches de Irihapeti Ramsden, un formateur Ngai Tahupotiki (Maori) des infirmiers de Aotearoa (la Nouvelle Zélande). C’est une réflexion sur la nature de l’introspection Autochtone ou ce que Irihapeti Ramsden a reconnu comme le voyage, souvent mélancolique, de la découverte de soi. C’est une lutte continue pour les chercheurs Autochtones de comprendre comment, où, et pourquoi les injustices de la colonisation ont réduit les peuples Autochtones à des résidus dépendants des nations autonomes dont nos histoires se souviennent. En faisant le lien entre des travaux comme ceux de Jacques Derrida sur Aporias et l’intentionnalité du Kahswenhtha (Two Row Wampum), mon espoir est de mettre en contexte une injustice non résolue, le conflit de Kanehsatà:ke (Oka). Le symbolisme de Two Row Wampum interroge la possibilité mais aussi l’impossibilité d’une nouvelle fraternité entre le Canada colonial et ses peuples Autochtones. La réconciliation ne serait possible qu’à condition que le Canada rende honneur à la résistance, au ressentiment et à la rébellion des Autochtones contre les mythes européens de l’état d’exception. Nos ancêtres ont fait beaucoup de sacrifices et nous devons essuyer nos larmes et ouvrir nos yeux, écouter profondément, éclaircir et élever nos voix afin de témoigner des prières de nos ancêtres pour l’espoir, la liberté et la paix perpétuelle.

scholarly journals Indigenous Self-Discovery: “Being Called to Witness”

2020 ◽  
Vol 5 (1) ◽  
pp. 114-125
Author(s):  
Steven W. Koptie
Keyword(s):  
New Zealand ◽  
Cultural Safety ◽  
The Self ◽  
Future Generations ◽  
Aotearoa New Zealand ◽  
Trust And Reciprocity ◽  
Considerable Resistance ◽  
Self Discovery ◽  
Seven Generations ◽  
Bear Witness

This paper presents a reflective topical narrative in a style this author described in researching Irihapeti Ramsden (2003), an Ngai Tahupotiki (Maori) nursing instructor of Aotearoa (New Zealand). It is a reflection on the nature of Indigenous scholar’s inquiry, or what Irihapeti Ramsden recognized as an often melancholic journey of self-discovery. It is an attempt to understand how, where, and why colonization has reduced us to dependent remnants of the self-reliant and independent peoples our stories remember. We are collectively creating an alternative voice to colonial lies/myths and calling for the restoration of the human dignity stolen along with lands, resources and human rights. Irihapeti Ramsden (2003) used her own melancholic journey of self-discovery to re-ignite trust and reciprocity between people, and to bring the idea of Cultural Safety to colonial New Zealand, thereby establishing a splendid map for future generations of all spaces in need of decolonization. She was met with considerable resistance in her homeland as she raised awareness of the truth about abuses of power by colonial institutions and bureaucracies. By similarly nagging in often difficult processes of self-discovery Indigenous scholars everywhere are helping to unravel a global inheritance of colonial practice. Reconciliation will only be possible when citizens honour Indigenous people’s resistance, resentment and rebellion to European myths of conquest. Indigenous scholars are Being Called to Witness seven generations and to preserve the beauty and strength our ancestors wanted to protect. Our ancestors scarified a great deal, and we must wipe our tears, open our eyes, listen deeply, clear our throats, and raise our strong voices to bear witness to our ancestors’ prayers.

Māori and Pasifika Indigenous Connections: Tensions and Possibilities

2007 ◽  
Vol 3 (2) ◽  
pp. 128-145
Author(s):  
Tracie Mafile'o ◽  
Wheturangi Walsh-Tapiata
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
The Self ◽  
Self Determination ◽  
Indigenous Research ◽  
Pacific Region ◽  
Aotearoa New Zealand ◽  
Research Excellence ◽  
Cultural Connections

Drawing from our experiences of being Māori and Tongan community academics within an Aotearoa New Zealand context, we identify tensions and possibilities arising from Māori and Pasifika inter-indigenous collaborations. In contrast to indigenous discourse centred on the self-determination of indigenous peoples in relation to a colonial other, this paper focuses on the interrelationship of indigenous Māori and Pasifika peoples, systems and knowledge. Historical, genealogical and cultural connections are explored, recognising that these connections have, in part, been redefined within colonialism. It is proposed that examination of the Māori and Pasifika interrelationship is a prerequisite for indigenous research excellence in the Aotearoa New Zealand-Pacific region context. While it is important to maintain our distinctiveness and diversities, it is equally important to harness and build alliances based on our connectedness.

Racism and silencing in the media in Aotearoa New Zealand

2021 ◽  
pp. 117718012110154
Author(s):  
Liana MacDonald ◽  
Adreanne Ormond
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Media Industry ◽  
Racial Discourse ◽  
European Descent ◽  
Aotearoa New Zealand ◽  
The Media ◽  
The Subject ◽  
New Zealanders

Racism in the Aotearoa New Zealand media is the subject of scholarly debate that examines how Māori (Indigenous Peoples of New Zealand) are broadcast in a negative and demeaning light. Literature demonstrates evolving understandings of how the industry places Pākehā (New Zealanders primarily of European descent) interests at the heart of broadcasting. We offer new insights by arguing that the media industry propagates a racial discourse of silencing that sustains widespread ignorance of the ways that Pākehā sensibilities mediate society. We draw attention to a silencing discourse through one televised story in 2018. On-screen interactions reproduce and safeguard a harmonious narrative of settler–Indigenous relations that support ignorance and denial of the structuring force of colonisation, and the Television Code of Broadcasting Practice upholds colour-blind perceptions of discrimination and injustice through liberal rhetoric. These processes ensure that the media industry is complicit in racism and the ongoing oppression of Indigenous peoples.

Indigenous Peoples

2016 ◽  
Author(s):  
Jenny Te Paa-Daniel
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Anglican Church ◽  
Aotearoa New Zealand ◽  
Treaty Of Waitangi ◽  
History Of ◽  
The Creation ◽  
The Relationship ◽  
Constitutional Revision

In 1992 the Anglican Church in Aotearoa New Zealand and Polynesia, which owed its origin ultimately to the work of Samuel Marsden and other missionaries, undertook a globally unprecedented project to redeem its inglorious colonial past, especially with respect to its treatment of indigenous Maori Anglicans. In this chapter Te Paa Daniel, an indigenous Anglican laywoman, explores the history of her Provincial Church in the Antipodes, outlining the facts of history, including the relationship with the Treaty of Waitangi, the period under Selwyn’s leadership, as experienced and understood from the perspective of Maori Anglicans. The chapter thus brings into view the events that informed and influenced the radical and globally unprecedented Constitutional Revision of 1992 which saw the creation of the partnership between different cultural jurisdictions (tikanga).

scholarly journals Fostering Eco-Cultural Literacies for Social, Cultural and Ecological Justice: A Perspective From Aotearoa (New Zealand)

2021 ◽  
Author(s):  
Jenny Ritchie
Keyword(s):  
Early Childhood ◽  
New Zealand ◽  
Indigenous Peoples ◽  
Early Years ◽  
Pedagogical Strategies ◽  
Use Of Resources ◽  
Aotearoa New Zealand ◽  
Early Childhood Care ◽  
Childhood Care ◽  
Sustainable Futures

© 2017, Springer Science+Business Media B.V. Pedagogies that reflect the eco-cultural literacies of local Indigenous peoples have potential to foster young children’s empathy for our planet as well as for other humans and for more-than-human kin such as mountains, rivers, forests, plants, fish, insects and animals. This article explores some ways in which early years educators can implement pedagogical strategies that encompass the eco-cultural literacies of local Indigenous peoples. These pedagogical strategies are illustrated through data gathered from children, teachers and families in two early childhood centres that participated in a wider study of early childhood care and education settings in Aotearoa (New Zealand). The data show how these pedagogical approaches can generate dispositions of respect and restraint with regard to use of resources whilst introducing children to traditional Indigenous sustainability practices. Eco-cultural literacies provide a counter-narrative to dominant discourses that perpetuate the exploitation of our planet and her resources whilst confining the focus of education to predetermined, narrow literacy and numeracy standards. In drawing upon ancient wisdoms, there are implications for how early childhood care and education settings internationally can engage in localised eco-cultural literacies that offer hope for sustainable futures.

scholarly journals Indigeneity-Grounded Analysis (IGA) as Policy(-Making) Lens: New Zealand Models, Canadian Realities

2010 ◽  
Vol 1 (1) ◽  
Author(s):  
Augie Fleras ◽  
Roger Maaka
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Policy Making ◽  
Aboriginal Peoples ◽  
Policy Outcomes ◽  
Aotearoa New Zealand ◽  
Political Implications ◽  
Living Together ◽  
The Government ◽  
Gender Based

Engaging politically with the principles of indigeneity is neither an option nor a cop out. The emergence of Indigenous peoples as prime-time players on the world’s political stage attests to the timeliness and relevance of indigeneity in advancing a new postcolonial contract for living together differently. Insofar as the principles of indigeneity are inextricably linked with challenge, resistance, and transformation, this paper argues that reference to indigeneity as policy(- making) paradigm is both necessary and overdue. To put this argument to the test, the politics of Maori indigeneity in Aotearoa New Zealand are analyzed and assessed in constructing an indigeneity agenda model. The political implications of an indigeneity-policy nexus are then applied to the realities of Canada’s Indigenous/Aboriginal peoples. The paper contends that, just as the Government is committed to a gender based analysis (GBA) for improving policy outcomes along gender lines, so too should the principles of indigeneity (or aboriginality) secure an indigeneity grounded analysis (IGA) framework for minimizing systemic policy bias while maximizing Indigenous peoples inputs. The paper concludes by theorizing those provisional first principles that inform an IGA framework as a policy (-making) lens.

Māori and Tauiwi nurses’ perspectives of anti-racism praxis: findings from a qualitative pilot study

2020 ◽  
Vol 16 (4) ◽  
pp. 387-394
Author(s):  
Jacquie Kidd ◽  
Heather Came ◽  
Sarah Herbert ◽  
Tim McCreanor
Keyword(s):  
Professional Development ◽  
New Zealand ◽  
Pilot Study ◽  
Focus Groups ◽  
Indigenous Peoples ◽  
Broad Spectrum ◽  
Qualitative Design ◽  
Aotearoa New Zealand ◽  
Kaupapa Māori

This pilot study explored Māori (Indigenous peoples of Aotearoa (New Zealand)) and Tauiwi (non-Māori) nurses’ perspectives of anti-racism. A critical qualitative design was utilised, informed by kaupapa Māori (Māori philosophical approaches). Senior nurses with more than 7 years experience were recruited for focus groups. Two focus groups, one Māori ( n = 5) and one Tauiwi ( n = 4), were conducted September 2019 in Auckland. Data were analysed using the framework of a continuum of praxis which included themes of (a) problematic or racist, (b) variable and (c) proactive or anti-racism. Problematic praxis included examples of racism and White fragility. Variable praxis included Māori language and commitment to professional development. Proactive praxis included Māori workforce and reflexivity. These overarching themes illustrate a broad spectrum of anti-racism praxis within nursing. This continuum illustrated with examples is a potentially useful tool to assess and build proactive anti-racism praxis in nursing.

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