scholarly journals Unsettling the (presumed) settled: Contents and Discontents of Contraception in Aotearoa New Zealand

2017 ◽  
Vol 9 ◽  
pp. 90-96
Author(s):  
N. S. Appleton
Keyword(s):  
New Zealand ◽  
20Th Century ◽  
Oral Contraceptives ◽  
Medical Devices ◽  
Indigenous Communities ◽  
Press Release ◽  
Over The Counter ◽  
The Gaze ◽  
Aotearoa New Zealand ◽  
Access To Contraception

In January 2017, New Zealand’s medicines and medical devices safety authority, Medsafe,  announced in a press release that its Medicines Classification Committee (MCC) had recommended a reclassification of certain oral contraceptives in order for them to be made available over the counter in pharmacies.  In A/NZ, a progressive temporal narrative has been established around contraception that begins with the heroic struggle of women at the turn of the 20th Century to get access to contraception and abortion as a way to manage their reproductive lives and progresses to the guaranteed access of contraceptives to women. My intention to interrogate the contemporary contraceptive reality is not a project to undermine the historically important moves women have made here in A/NZ; but, rather, to include new places of analysis including how indigenous communities experienced the same contraceptives moments differently under the gaze of a eugenics project.

scholarly journals The ethics of care and transformational research practices in Aotearoa New Zealand

2017 ◽  
Vol 17 (3) ◽  
pp. 340-350 ◽  
Author(s):  
Tula Brannelly ◽  
Amohia Boulton
Keyword(s):  
New Zealand ◽  
Ethics Of Care ◽  
Indigenous Communities ◽  
Practice Research ◽  
Research Partnership ◽  
Research Partnerships ◽  
Aotearoa New Zealand ◽  
The People ◽  
Dialogic Approach ◽  
The Relationship

Democratising methodologies often require research partnerships in practice. Research partnerships between indigenous and non-indigenous partners are commonplace, but there is unsatisfactory guidance available to non-indigene researchers about how to approach the relationship in a way that builds solidarity with the aims of the indigenous community. Worse still, non-indigenous researchers may circumvent indigenous communities to avoid causing offense, in effect silencing those voices. In this article, we argue that the ethics of care provides a framework that can guide ethical research practice, because it attends to the political positioning of the people involved, acknowledges inequalities and aims to address these in solidarity with the community. Drawing on our research partnership in Aotearoa New Zealand, we explain how the ethics of care intertwines with Māori values, creating a synergistic and dialogic approach.

scholarly journals Can the subaltern heal? Medical marijuana in Aotearoa New Zealand

2020 ◽  
pp. 144078332092514
Author(s):  
Kevin Dew ◽  
Lucas Armstrong
Keyword(s):  
New Zealand ◽  
Terminal Illness ◽  
Medical Marijuana ◽  
The State ◽  
Public Attention ◽  
The Gaze ◽  
Aotearoa New Zealand ◽  
Therapeutic Uses ◽  
Life Threatening ◽  
Recreational Use

In this article the concepts of statist medicine and subaltern therapeutics are used to provide insight into the debates over the therapeutic use of marijuana in cases of serious or terminal illness. In 2015 medical marijuana gained public attention in Aotearoa New Zealand as cases of people facing life-threatening conditions who wished to use marijuana for therapeutic purposes were given voice in the popular media. In Aotearoa New Zealand marijuana use is illegal for recreational purposes, but theoretically patients with particular conditions could gain access to medicinal forms of marijuana if health professionals, the Ministry of Health and the relevant government minister approved. This approval process is embedded within statist medicine’s regulatory regimes, where access can be provided on condition that the medication meets standards of safety and efficacy. Patients faced with the difficulty of negotiating the processes of statist medicine to access medical marijuana often reverted to illegal means of accessing the plant. Access to illegal forms of marijuana for medical purposes could be through ‘green fairies’, people who provided the plant for therapeutic purposes in a way that was distant from the criminalised recreational use of the drug obtained through ‘dealers’. The process of the state, patients and marijuana providers negotiating the regulation of therapeutic uses of marijuana provides insights into the role of statist medicine and subaltern therapeutics. The case of medical marijuana alerts us to the possibilities of other subaltern therapeutic practices that operate beyond the gaze of the state.

Indigenous Teacher Education in Canada and Aotearoa New Zealand

2019 ◽  
Author(s):  
Celia Haig-Brown ◽  
Te Kawehau Hoskins
Keyword(s):  
Teacher Education ◽  
New Zealand ◽  
Indigenous Education ◽  
Indigenous Communities ◽  
Direct Result ◽  
Teacher Education Programs ◽  
Education Programs ◽  
Policy Document ◽  
Aotearoa New Zealand ◽  
Treaty Of Waitangi

Indigenous teacher education has proven to be a powerful influence in the resurgence of Indigenous cultures and languages globally. In Canada and Aotearoa New Zealand, while there are numerous distinctions between the countries in size, linguistic and cultural diversity, and the histories of Indigenous peoples and colonization, an Indigenous commitment to schooling has shaped long-term and recent aspirations in both contexts. Within Canada, the proliferation of Indigenous teacher education programs is a direct result of a 1972 landmark national policy document Indian Control of Indian Education. This document written by Indigenous leaders in response to the Canadian government was the culmination of a decades-long, relentless commitment to creating the best possible schooling systems for Indigenous students within the provinces and territories. In 2015, despite some significant gains, the Truth and Reconciliation Commission of Canada completed its work articulating Calls to Action that reinforce the original recommendations, particularly the focus on Indigenous control of education. In the Aotearoa New Zealand context, the establishment of Māori language schooling pathways and Māori medium teacher education programs has been made possible by activism focused on the recognition of Indigenous-Māori rights to language and culture guaranteed by the 1840 Treaty of Waitangi. Forms of constitutional recognition of the Treaty of Waitangi mean that New Zealand endorses a social policy of biculturalism. From the 1970s and 1980s, responses to exclusionary and racist colonial policies and practices have led to the creation of teacher education programs in both Canada and Aotearoa New Zealand transforming universities and schools and establishing spaces of Indigenous authority, activism and expertise. While the pace of change varies radically from place to place and from institution to institution, and the specific contexts of the two countries differ in important ways, the innumerable Indigenous graduates of the programs make ongoing contributions to Indigenizing, decolonizing, and educating Indigenous and non-Indigenous communities alike. The growth and strengthening of an Indigenous education sector have led to significant policy and curriculum reforms across the education systems and to ongoing engagement in critique, advocacy, research, and practice. Throughout their development, Indigenous leadership and control of the programs remain the immediate and long-range goals.

scholarly journals Performing Arts Festivals, Festivalization and Global Public Sphere: Locating DNT Performances of India and the Māori Performances of Aotearoa/New Zealand in Post-colonial Asia-Pacific

2021 ◽  
Author(s):  
◽  
Swatibahen Bhatt
Keyword(s):  
New Zealand ◽  
Public Sphere ◽  
Case Studies ◽  
Performing Arts ◽  
Indigenous Communities ◽  
Theoretical Models ◽  
Post Colonial ◽  
Aotearoa New Zealand ◽  
Arts Festivals ◽  
Arts Festival

<p>The project aims at theorising the idea of ‘festivalization’ of the local and global public sphere generated by performing arts festivals. The thesis challenges the concept of ‘festival’ in its popular framework of a celebratory event that is well-planned, culture specific and entertaining. I provide three different study models to accommodate my theoretical conceptualization and discuss the theory in detail in context of selected case studies.  The research also seeks to investigate the politics around (re)presentation of indigeneity through the medium of theatre within various socio-political contexts through case studies from several Indigenous theatre groups located in Oceania and beyond. The project offers detailed discussion of the first two theoretical models developed by me in context of case studies from India and Aotearoa/New Zealand followed by an exploration of the artistic festivals and their implications within and beyond Oceania in context of my third and final study model.  The theoretical models study theatre performances in the contexts of their representation, reception and efficacy within the festival generated space as well as the initiatives of Indigenous communities across the globe to create artistic festivals to celebrate their Indigeneity and authority over Indigenous arts. These two focuses together will locate the reception, representation and (re)production of Indigeneity through the medium of theatre within the festivalized space locally and globally. The third study model finally locates the festival itself within both local and global space to explore its political implications within the socio-political context.  I also aim to investigate the politics behind provisions of ‘space’ and ‘funds’ for the international display of indigeneity through international performing arts festivals; and juxtapose the tourist centred performing arts festival against the festival created by the Indigenous communities through funding generated though ‘donations’ made by local communities. The discussions on this segment is focused on the politics of (mis)presentation of indigeneity through hybrid performances alongside exotic traditional indigenous performances on international stages.  As an Indian citizen, crossing multiple boundaries between the so-called third world, indigenous world and metropolitan culture, I am aware about, respect and acknowledge the Indigenous intellectual and cultural property rights. Being a non-Indigenous researcher working with Indigenous communities, I followed the principles of ‘decolonising methodologies’ (Smith, 1999). I am aware and adhered to the matters including self-determination, cultural aspiration, socio-economic mediation, culturally preferred pedagogy, collective philosophy, extended family structures, respect to Treaty of Waitangi and growing respectful relationships as essential aspects of conducting this research. I have applied collectively chosen pedagogy and philosophy when I conducted the interviews within Indigenous communities and when wrote about them in my thesis.  Indigenous theatre within the context of performing arts festival is a rarely explored area of post-colonial studies which makes the present project significant in itself. The project will document original ideas directly from indigenous theatre practitioners and their experiences of participation in international performing arts festivals. And finally, I believe this study could contribute to a better understanding of the politics of international performing arts festivals in (re) producing indigeneity, distinct from their conventional reception as an exotic 'other' culture.</p>

scholarly journals “Talking Critically Yet Harmoniously”

Museum Worlds ◽  
2021 ◽  
Vol 9 (1) ◽  
pp. 110-115
Author(s):  
Lagi-Maama Academy and Consultancy
Keyword(s):  
New Zealand ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Cultural Organization ◽  
Institutional Settings ◽  
Aotearoa New Zealand ◽  
Time Space

Lagi-Maama Academy & Consultancy (Lagi-Maama) is a cultural organization based in Aotearoa New Zealand that we (Toluma‘anave Barbara Makuati-Afitu and Kolokesa Uafā Māhina-Tuai) formally established in August 2018. What we do involves mediating at the intersection of Indigenous communities and institutional settings, to create a more harmonious and hoa/soa/ balanced time-space, by imbedding different ways of knowing, seeing, and doing.

scholarly journals Performing Arts Festivals, Festivalization and Global Public Sphere: Locating DNT Performances of India and the Māori Performances of Aotearoa/New Zealand in Post-colonial Asia-Pacific

2021 ◽  
Author(s):  
◽  
Swatibahen Bhatt
Keyword(s):  
New Zealand ◽  
Public Sphere ◽  
Case Studies ◽  
Performing Arts ◽  
Indigenous Communities ◽  
Theoretical Models ◽  
Post Colonial ◽  
Aotearoa New Zealand ◽  
Arts Festivals ◽  
Arts Festival

<p>The project aims at theorising the idea of ‘festivalization’ of the local and global public sphere generated by performing arts festivals. The thesis challenges the concept of ‘festival’ in its popular framework of a celebratory event that is well-planned, culture specific and entertaining. I provide three different study models to accommodate my theoretical conceptualization and discuss the theory in detail in context of selected case studies.  The research also seeks to investigate the politics around (re)presentation of indigeneity through the medium of theatre within various socio-political contexts through case studies from several Indigenous theatre groups located in Oceania and beyond. The project offers detailed discussion of the first two theoretical models developed by me in context of case studies from India and Aotearoa/New Zealand followed by an exploration of the artistic festivals and their implications within and beyond Oceania in context of my third and final study model.  The theoretical models study theatre performances in the contexts of their representation, reception and efficacy within the festival generated space as well as the initiatives of Indigenous communities across the globe to create artistic festivals to celebrate their Indigeneity and authority over Indigenous arts. These two focuses together will locate the reception, representation and (re)production of Indigeneity through the medium of theatre within the festivalized space locally and globally. The third study model finally locates the festival itself within both local and global space to explore its political implications within the socio-political context.  I also aim to investigate the politics behind provisions of ‘space’ and ‘funds’ for the international display of indigeneity through international performing arts festivals; and juxtapose the tourist centred performing arts festival against the festival created by the Indigenous communities through funding generated though ‘donations’ made by local communities. The discussions on this segment is focused on the politics of (mis)presentation of indigeneity through hybrid performances alongside exotic traditional indigenous performances on international stages.  As an Indian citizen, crossing multiple boundaries between the so-called third world, indigenous world and metropolitan culture, I am aware about, respect and acknowledge the Indigenous intellectual and cultural property rights. Being a non-Indigenous researcher working with Indigenous communities, I followed the principles of ‘decolonising methodologies’ (Smith, 1999). I am aware and adhered to the matters including self-determination, cultural aspiration, socio-economic mediation, culturally preferred pedagogy, collective philosophy, extended family structures, respect to Treaty of Waitangi and growing respectful relationships as essential aspects of conducting this research. I have applied collectively chosen pedagogy and philosophy when I conducted the interviews within Indigenous communities and when wrote about them in my thesis.  Indigenous theatre within the context of performing arts festival is a rarely explored area of post-colonial studies which makes the present project significant in itself. The project will document original ideas directly from indigenous theatre practitioners and their experiences of participation in international performing arts festivals. And finally, I believe this study could contribute to a better understanding of the politics of international performing arts festivals in (re) producing indigeneity, distinct from their conventional reception as an exotic 'other' culture.</p>

scholarly journals Rights of Nature, Legal Personality, and Indigenous Philosophies

2020 ◽  
Vol 9 (3) ◽  
pp. 429-453
Author(s):  
Mihnea Tănăsescu
Keyword(s):  
New Zealand ◽  
Indigenous Communities ◽  
Legal Personality ◽  
Aotearoa New Zealand ◽  
Legal Implications ◽  
Rights Of Nature ◽  
Emancipatory Politics ◽  
The Relationship ◽  
Indigenous Thought ◽  
Radical Character

AbstractThis article investigates the relationship between legal personality for nature and Indigenous philosophies by comparing two cases: the Ecuadorian Constitution of 2008 and the 2014 Te Urewera Act of Aotearoa, New Zealand. Through these case studies the article considers the nature of Indigenous relations with the concept of rights of nature, arguing that this relation is primarily strategic, not genealogical. The article engages with the concept of legal personality and shows that it is not a direct translation of Indigenous conceptions, but rather a potential straitjacket for Indigenous emancipatory politics. The radical character of Indigenous ontologies is not fully reflected in the concept of legal personality. Furthermore, the way in which rights are granted to the natural environment is an important part of the effect that such rights might have on Indigenous communities. Despite some affinities between rights of the environment and Indigenous philosophies, overstating the connection might constrain the radical political and legal implications of Indigenous thought.

Indigenous Innovations on Music and Christianity at Ratana Pa

2015 ◽  
Author(s):  
Harold Anderson
Keyword(s):  
New Zealand ◽  
20Th Century ◽  
Cultural Economy ◽  
Early 20Th Century ◽  
Cultural Selection ◽  
Aotearoa New Zealand ◽  
New Nation ◽  
And Performance ◽  
Diverse Cultures ◽  
Indigenous Innovations

This chapter explores how Maori innovated on the music and religion that European colonialists brought to Aotearoa/New Zealand, constructing a synthesis that transcended both the European and the native. For Maori, Christianity was conceived within a framework of “cultural economy,” in which cultural misunderstandings served as resources in a process of cultural selection involving the preservation of some elements and rejection of others, to enhance power among Maori. The chapter focuses on the Ratana Church, founded by the visionary prophet T. W. Ratana in the early 20th century. Ratana purposefully used music and performance in forging his syncretic brand of Christianity, creating new repertoires aligned with his project of finding a place for Maori in the new nation. This vision continues to be celebrated each year at the powhiri (ceremony of encounter), where Aotearoa New Zealand is performed through the confluence of diverse cultures, traditions, and worldviews.

scholarly journals Can the subaltern heal? Medical marijuana in Aotearoa New Zealand

2020 ◽  
Author(s):  
Kevin Dew ◽  
L Armstrong
Keyword(s):  
New Zealand ◽  
Terminal Illness ◽  
Medical Marijuana ◽  
The State ◽  
Public Attention ◽  
The Gaze ◽  
Aotearoa New Zealand ◽  
Therapeutic Uses ◽  
Life Threatening ◽  
Recreational Use

© The Author(s) 2020. In this article the concepts of statist medicine and subaltern therapeutics are used to provide insight into the debates over the therapeutic use of marijuana in cases of serious or terminal illness. In 2015 medical marijuana gained public attention in Aotearoa New Zealand as cases of people facing life-threatening conditions who wished to use marijuana for therapeutic purposes were given voice in the popular media. In Aotearoa New Zealand marijuana use is illegal for recreational purposes, but theoretically patients with particular conditions could gain access to medicinal forms of marijuana if health professionals, the Ministry of Health and the relevant government minister approved. This approval process is embedded within statist medicine’s regulatory regimes, where access can be provided on condition that the medication meets standards of safety and efficacy. Patients faced with the difficulty of negotiating the processes of statist medicine to access medical marijuana often reverted to illegal means of accessing the plant. Access to illegal forms of marijuana for medical purposes could be through ‘green fairies’, people who provided the plant for therapeutic purposes in a way that was distant from the criminalised recreational use of the drug obtained through ‘dealers’. The process of the state, patients and marijuana providers negotiating the regulation of therapeutic uses of marijuana provides insights into the role of statist medicine and subaltern therapeutics. The case of medical marijuana alerts us to the possibilities of other subaltern therapeutic practices that operate beyond the gaze of the state.

Improving the Global Environmental Rule of Law by Upholding Indigenous Rights: Examples from Aotearoa New Zealand

2018 ◽  
Vol 7 (1) ◽  
pp. 61-90
Author(s):  
Catherine J. Iorns Magallanes
Keyword(s):  
Human Rights ◽  
New Zealand ◽  
Good Governance ◽  
Indigenous Rights ◽  
Indigenous Communities ◽  
Natural World ◽  
Holistic Management ◽  
Aotearoa New Zealand ◽  
Nation States ◽  
Protection Of Human Rights

A better recognition of the relationship between human rights and the environment facilitates good governance, holistic management and environmental justice. This relationship works two ways: the protection of the environment is necessary to uphold human rights and the protection of human rights is necessary to protect the environment. This article focuses on the latter aspect of this relationship, addressing in particular how the protection of indigenous rights can help protect the environment and contribute to better environmental management. The relationships indigenous peoples have with the natural world, as well as their protective views in relation to its uses, often clash with the dominant worldviews espoused by nation states. The two can only be reconciled when governments make a concerted effort to incorporate indigenous thinking into law and policy. This article argues that it is in the interests of all peoples that they do so. When indigenous cosmologies are recognized and provided for, the benefits are felt far beyond indigenous communities and can help to generate better environmental outcomes for all peoples. This article provides some examples from Aotearoa New Zealand, a nation which has consistently upheld (minority) indigenous Maori rights in legal and non-legal instruments. It will focus in particular on the incorporation of the Maori concepts of whanaungatanga (kinship) and kaitiakatanga (guardianship) into New Zealand law. The former envisages mankind as part of nature and nature as a ‘living ancestor’ to be revered, while the latter redefines humans (in particular, iwi or Maori tribal groups, hapu – tribal sub-groups – and whanau – family groups) as ‘guardians’ or stewards of the environment who carry certain responsibilities, rather than as managers who possess certain rights.

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