scholarly journals Toku toa, he toa rangatira (My courage is inherited)

DAT Journal ◽  
1969 ◽  
Vol 6 (2) ◽  
pp. 345-361
Author(s):  
Jani Katarina Taituha Wilson

Primarily relying on critical Kaupapa Māori analysis and comparing the existing and prospective fields of knowledge, this article considers the potential of Indigenous research as a collective of holistic research strategies. It underlines some of the challenges associated with implementing Indigenous knowledge and diverting from disciplinary norms. This is in our ideation, approach to succession planning, and the ways we conduct abstract reviewing and the formal examination of people’s work.

2020 ◽  
pp. 24-25
Author(s):  
Jani Wilson

A well-known whakataukī (aphorism, proverb) tells us toku toa, he toa rangatira, quite literally ‘my courage is inherited’. Wairaka is known as an impressive young wahine from pre-colonial times who, in the face of a life or death situation, stood up to adversity to supersede an important, long held tikanga Māori (protocol) to save the Ngāti Awa iwi. She is my whāea tipuna (ancestress) and because of her bravery, I like to carry her with me in my academic career as a screen studies scholar. Ensuring academic disciplines endure and are relevant throughout the generations requires consistently robust research, dynamic teaching, and leadership; but challenging academia with Indigenous knowledge goes beyond this. As Indigenous academic scholars, we must commit to satiating the academy with our research and teaching to appeal to the discipline’s status quo, at the same time as upholding the values, expectations and ideals of our communities, those to whom we return once projects are complete. Therefore, Indigenous research is never truly over. The marriage between the discipline and our respective cultures however is never straightforward. Indigenous scholarship takes a much greater level of fearlessness because we must combat potential exclusion from the discipline that we are carving the outlines of our culture into. Thus, we must choose to either blend into the grooves of the existing disciplinary carvings, or to accept that we are a new adze. This is often met with obstructions. Primarily relying on critical Kaupapa Māori analysis comparing the existing and prospective fields of knowledge, this paper considers the potential of Indigenous research as a collective of holistic research strategies. It underlines some of the challenges associated with implementing Indigenous knowledge and diverting from disciplinary norms. In the way that our whāea tipuna Wairaka did, we can challenge the long held tikanga - the rules and strictures - that have sustained and satiated our disciplines for generations, to save or evolve our disciplines into the future. Like Wairaka, and many of your brave ancestors before you, we must be prepared to stand alone, and to be courageous as per our inheritance.


Author(s):  
Darwin Horning ◽  
Beth Baumbrough

Abstract This paper considers two different Indigenous-led initiatives, the Neeginan initiative (Winnipeg, Canada) and the Kaupapa Māori movement (New Zealand), within the context of urban Indigenous self-determination, examining the role, or contributions of, each towards the realisation of Indigenous self-determination. Neeginan originates from, and focuses on, building a sense of community, through education programs, social assistance and affordable housing, with local Indigenous knowledge providing the foundational guiding principles. This is compared to the Kaupapa Māori movement's role in the revival of traditional cultural and language practices in education, which has resulted in the development of an overwhelmingly successful parallel non-government school system based on Māori culture, language and philosophy.


2020 ◽  
Vol 56 (2) ◽  
pp. 184-196 ◽  
Author(s):  
Kiri West-McGruer

Challenging western research conventions has a strong documented history in Indigenous critical theory and Kaupapa Māori research discourse. This article will draw from the existing research in these fields and expand on some of the core critiques of the biomedical model in Māori research environments. Of interest are the tensions produced by an over-reliance on individual informed consent as the panacea of ethical research, particularly when the research concerns communities who prioritise collective autonomy. These tensions are further exacerbated in research environments where knowledge is commodified and issues of knowledge ownership are present. Continuing a critique of the informed consenting procedure, this article considers its role in emulating a capitalist exchange of goods and perpetuating a knowledge economy premised on the exploitation of Indigenous people, resources and knowledge. Finally, this article will consider emerging ethical concerns regarding secondary data use in an era of big data.


2021 ◽  
Vol 3 (1) ◽  
pp. 57-72
Author(s):  
Moneca Sinclaire ◽  
Annette Schultz ◽  
Janice Linton ◽  
Elizabeth McGibbon

Indigenous research on Turtle Island has existed for millennia, where knowledge(s) to work with the land and its inhabitants are available for next generations. These knowledge systems exist today but are rarely viewed as valid biomedical ‘facts’ and so are silenced. When Indigenous knowledge is solicited within health research, the knowledge system is predominantly an ‘add-on’ or is assimilated into Western understandings. We discuss disrupting this colonial state for nurse researchers. Two concepts rooted in Indigenous teachings and knowledges, Etuaptmumk (Two-Eyed Seeing) and Ethical Space, shed light on ways to disrupt health researchers’ attraction to a singular worldview which continue to privilege Western perspectives. Knowledge rooted in diverse knowledge systems is required to challenge colonial relations in health research and practice. A synergy between Etuaptmumk and Ethical Space can support working with both Indigenous and biomedical knowledge systems in health research and enhance reconciliation.


2021 ◽  
Author(s):  
◽  
Saint Andrew Palauni Matautia

<p>Guided by both my own journey as a Pasifika student and the ideology of Tongan academic Dr. Hūfanga Okustino Māhina, this research seeks to identify ways in which indigenous knowledge can become an integral component within education, specifically design education in New Zealand. This research focuses on the struggles Pasifika students face within an aesthetic education that has within its history, a proud claim for the removal of cultural, religious and historic references from its aesthetic vocabulary. I will argue that the absence of indigenous culture, initiated by the early modernists to embrace the universal, is no longer an appropriate model within design education as it struggles to address cultural diversity in both its content and delivery. The solution, I suggest is not an “either or” scenario but a recognition that knowledge comes from many cultures and contexts. This thesis explores the indigenous beliefs of tā, time and vā, space. It identifies the relevance these and ideologies derived from them, offer design pedagogy. Using visual ethnography, indigenous research methods and photography, I investigate and document traditional indigenous ceremonies and undertake talanoa, oral histories, in order to discover the opportunities and relevance they offer design education.  Having compared and contrasted Eurocentric models and indigenous practices I identify and illustrate current initiatives that attempt to change the status quo. This thesis endeavours to tell the story of Pasifika students through a personal lens and identifies Moana ideologies that can be introduced to design curriculum that establish beneficial pathways forward for not only Maori and Pasifika students in design education but design education and thinking as a larger context. As a nexus to this research, I have designed and curated a selection of five photographs to illustrate the journey of indigenous knowledge, practice and language through design education. These photographs pay homage to my cultural ideologies, represent the narrative behind my motivations and illuminate the reciprocal need to nurture the space between Moana students and design education.</p>


2016 ◽  
Vol 10 (1) ◽  
pp. 173-182
Author(s):  
Georgina Martin

This article follows on the heels of the Truth and Reconciliation Commission report to redress the residue of residential schools by enhancing harmony between Indigenous communities and universities. My collaborative community-based Indigenous Knowledge(IK) research attended to the struggle for Secwepemc reclamation, revitalization, and renewal of culture, language, and land. An IK theoretical framework initiated con dence to articulate a Secwepemc worldview within a Eurocentric research context especially while responding to the deeply personal and sensitive topics of cultural identity and language. The aim of knowledge creation is to work from an Indigenous research paradigm through self-location, storytelling, and community relevant protocols.


2021 ◽  
pp. 413-436
Author(s):  
Hannah Zwischenberger

AbstractA combination of western analytical methods with experience-based indigenous methods of tracking can be a chance to get closer to individuals of past times. In such collaborative research projects, different western and indigenous knowledge systems meet. These are characterized in more detail below. This chapter examines the question of how respectful and mutually beneficial cooperation is possible against the background of different epistemologies. Recommendations for practical action in collaborative projects are summarized in an ethics guide and an interview guide, and alternative forms of writing and publication are proposed.


2021 ◽  
Author(s):  
◽  
Saint Andrew Palauni Matautia

<p>Guided by both my own journey as a Pasifika student and the ideology of Tongan academic Dr. Hūfanga Okustino Māhina, this research seeks to identify ways in which indigenous knowledge can become an integral component within education, specifically design education in New Zealand. This research focuses on the struggles Pasifika students face within an aesthetic education that has within its history, a proud claim for the removal of cultural, religious and historic references from its aesthetic vocabulary. I will argue that the absence of indigenous culture, initiated by the early modernists to embrace the universal, is no longer an appropriate model within design education as it struggles to address cultural diversity in both its content and delivery. The solution, I suggest is not an “either or” scenario but a recognition that knowledge comes from many cultures and contexts. This thesis explores the indigenous beliefs of tā, time and vā, space. It identifies the relevance these and ideologies derived from them, offer design pedagogy. Using visual ethnography, indigenous research methods and photography, I investigate and document traditional indigenous ceremonies and undertake talanoa, oral histories, in order to discover the opportunities and relevance they offer design education.  Having compared and contrasted Eurocentric models and indigenous practices I identify and illustrate current initiatives that attempt to change the status quo. This thesis endeavours to tell the story of Pasifika students through a personal lens and identifies Moana ideologies that can be introduced to design curriculum that establish beneficial pathways forward for not only Maori and Pasifika students in design education but design education and thinking as a larger context. As a nexus to this research, I have designed and curated a selection of five photographs to illustrate the journey of indigenous knowledge, practice and language through design education. These photographs pay homage to my cultural ideologies, represent the narrative behind my motivations and illuminate the reciprocal need to nurture the space between Moana students and design education.</p>


2017 ◽  
Vol 1 (1) ◽  
pp. 1
Author(s):  
Tarapuhi Bryers-Brown

As an anthropologist working outside of academia, I have observed the potential for anthropology to influence and to be influenced is constrained by publishing restrictions. In this article, I discuss how we might address this by opening a flow of knowledge between researchers, research participants/contributors, and decision makers. Through the lens of an indigenous research paradigm, Kaupapa Māori, I consider how this opening up of a knowledge commons can support more ethical explorations of the roles and responsibilities of anthropologists to students, participants, decision makers, business, and communities. In particular, I highlight how anthropologists should create a knowledge commons that expands opportunities to ease structural inequality.


2018 ◽  
Vol 14 (2) ◽  
pp. 156-163 ◽  
Author(s):  
Arcia Tecun (Daniel Hernandez) ◽  
‘Inoke Hafoka ◽  
Lavinia ‘Ulu‘ave ◽  
Moana ‘Ulu‘ave-Hafoka

Story dialogue known as talanoa is increasingly finding its place as a Pacific research method. The authors situate talanoa as an Indigenous concept of relationally mindful critical oratory. Approaching talanoa from mostly a Tongan lens, it is argued that it can contribute to broader discussions of Indigenous research methods and epistemology. The authors address the talanoa literature that has defined it as an open or informal discussion, and respond to questions that have emerged from challenges in implementing it practically in academic research. Indigenous Oceanic thought is used to interpret talanoa as a mediation between relations of Mana (potency), Tapu ( sacred/restrictions), and Noa (equilibrium), which is a gap in the talanoa literature. Talanoa is grounded as a continuum of Indigenous knowledge production and wisdom present from the past that is adaptable to research settings. Centring Moana (Oceanic) epistemology in talanoa challenges dominant research methods to adapt to Indigenous paradigms, rather than attempting to Indigenize a Western one.


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