Relevant bibliographies by topics / Grief narratives

Academic literature on the topic 'Grief narratives'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Grief narratives"

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BERZOFF, JOAN. "Narratives of grief and their potential for transformation." Palliative and Supportive Care 4, no. 2 (June 2006): 121–27. http://dx.doi.org/10.1017/s1478951506060172.

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This article examines narratives of grief and loss and how, under the best of circumstances, they may lead to transformation and growth, even contributing to the greater social good. Using psychodynamic and narrative theories, and examples drawn from mourners who have used their grief in powerful and political ways, I make the case that even grief that has been highly appropriated and contested, as in the case of Terri Schiavo, may ultimately serve important functions. Grief may mobilize mourners by helping them to turn passivity into activity. Grief may mobilize higher-level defenses such as altruism. Grief and loss may lead to a mourner's desire to do for others what was not done for him or her. A necessary part of turning grief into social action is the creation of a coherent grief narrative—first personal and then political. This coherent narrative can be developed using clinical interventions as well. Hence I discuss the clinical implications of helping those who are grieving to create coherent narratives out of shattered assumptions in a process of personal and social change.
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Jiménez-Alonso, Belén, and Ignacio Brescó De Luna. "Narratives of Loss: Exploring Grief through Photography." Qualitative Studies 6, no. 1 (January 21, 2021): 91–115. http://dx.doi.org/10.7146/qs.v6i1.124433.

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Grief is not an exclusively private and intrapsychic phenomenon but a dynamic process whereby the bereaved negotiates the meaning of the loss in a way that may challenge his/her personal self-narrative. Drawing on a social constructionist model of grief, this paper features a case study where we analyse narratives of mourning elicited through a personal photographic project. The visual-based narrative methodology used in our study (photo-production) not only allows for multi-modal forms of expression and communication in the study of grief, but it also serves as an aid for individuals to scaffold further meaning-making processes which cannot be conveyed through narrative alone. The paper concludes with an invitation to reflect on the use of photography as both a possible methodological tool to explore narratives of grief and a therapeutic tool for the construction of meanings and continuing bonds with the deceased.
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Labov, William. "Narratives of Uncontrollable Grief." Narrative 28, no. 2 (2020): 125–42. http://dx.doi.org/10.1353/nar.2020.0011.

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Sedney, Mary Anne. "Children's Grief Narratives in Popular Films." OMEGA - Journal of Death and Dying 39, no. 4 (December 1999): 315–24. http://dx.doi.org/10.2190/un7p-9rxy-j9h5-bhn6.

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Children's grief narratives, conceptualized as portrayals of the grief process in children, in popular films are examined. Four films focus this study: Snow White, Bambi, The Land Before Time, and The Lion King. These films reflect a range of acknowledgment of death and descriptions of grief in their young characters. They also vary in the extent to which they are consistent with traditional models of grief that emphasize detachment and contemporary models that focus on the importance of ongoing connections with the deceased. These films are consistent in their portrayal of the availability and usefulness of support and comfort for grieving children. They are also uniform in their presentation of possibilities for hope and some forward development after loss. Use of popular films for children's death education and for grief education is discussed.
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Stopel, Bartosz. "Romantic Love and Grief in Bobbie Ann Mason’s “Shiloh”: A Sketch of a Cognitive Narratological Perspective." Anglica. An International Journal of English Studies, no. 26/1 (September 11, 2017): 87–99. http://dx.doi.org/10.7311/0860-5734.26.1.06.

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The article investigates the structure of romance and grief narrative included in Bobbie Ann Mason’s “Shiloh,” on the basis of Patrick C. Hogan’s th eory of literary universals and his work on aff ective narratology. Following Hogan, I argue that emotions are deeply embedded in stories and that stories are typically designed so as to manipulate the aff ective responses of their readers. I will focus on the way the story depicts prototypical stages of romance and grief and where it deviates from universal narratives involving concerning grief, separation, attachment, and romantic love, arguing that the aff ective and aesthetic potential of the story lies precisely in where it departs from these prototypical narratives. At the same time, I shall speculate on how discourse organization manipulates the formation of aff ective schemata and empathic alignment in readers.
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Das, Enny, and Judith Peters. "“They Never Really Leave Us”: Transcendent Narratives About Loss Resonate With the Experience of Severe Grief." Human Communication Research 48, no. 2 (February 11, 2022): 320–45. http://dx.doi.org/10.1093/hcr/hqac001.

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Abstract Self-transcendent media experiences can instill a sense of connectedness, the sense of being part of a bigger whole. Proposing that this experience is relevant for people who have lost a loved one, the present research examined processing and effects of transcendent narratives of loss among the bereaved. Study 1 (N = 1,012) examined if personal experience with loss (grief severity, loss acceptance) increased mixed affect, transportation, identification, and appreciation of narratives of loss with, and without a reference to transcendence; Study 2 (N = 240) examined effects on elevation and connectedness. Findings showed that transcendent narratives of loss increased transportation, identification, and story appreciation especially for individuals with severe grief. Conversely, transcendent narratives of loss increased elevation, and connectedness especially for individuals with low grief. Findings suggest that transcendent narratives of loss resonate with severe personal grief. We found no evidence that a transcendent perspective on death reflects difficulty in accepting one’s personal loss.
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Duncan, Sallyanne. "Sadly missed: The death knock news story as a personal narrative of grief." Journalism 13, no. 5 (January 10, 2012): 589–603. http://dx.doi.org/10.1177/1464884911431542.

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This article examines the manner in which journalists write news stories based on the ‘death knock’ interview where they gather reaction from the recently bereaved about their loss. The death knock news story with its emphasis on the first-hand testimony of the bereaved in certain respects can be perceived as a personal narrative of grief. This research studies the types of narratives used to tell these personal stories and applies Labov and Waletzky’s personal narrative model in order to determine what the bereaved tell us about grief and how the journalist interprets it. Statements from the bereaved contained in such stories are examined to identify emergent grief themes across the genre. The research found that, despite the adoption of a more positive mood in the later stages of reporting a family’s grief, the coherent narrative was one of unyielding anguish, emptiness and continuing loss.
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Jordan, Erin Colleen. "Huzuni na Hadithi: Grief and Stories in Southern Tanzania." NEXUS: The Canadian Student Journal of Anthropology 23, no. 1 (July 4, 2015): 56–69. http://dx.doi.org/10.15173/nexus.v23i1.987.

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For two months in the summer of 2010, I lived in Peramiho Village with a Tanzanian family and conducted ethnographic fieldwork on grief rituals and support systems for my undergraduate thesis. When I returned to Peramiho from September 2011 to November 2012, my further observations of the mourning process more clearly foregrounded narratives. This article focuses on grief narratives in Tanzania as stories that connect people to each other and to the land. Short-term narratives in particular act as rites of incorporation: storytellers initiate others into a shared community and show survivors grappling to ground their experiences with death, a form of control over chaos as they repeatedly narrate events. The mourning process that follows, which includes a secondary funeral ritual and year-long restricted practices, transforms grief and memory, and therefore the narratives themselves. Collected stories provide the structure of this essay, marking shifts in my experience and understanding of the grief process in Peramiho.
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Walter, Tony. "Grief narratives: The role of medicine in the policing of grief." Anthropology & Medicine 7, no. 1 (April 2000): 97–114. http://dx.doi.org/10.1080/136484700109377.

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Palmer, Victoria. "Narrative Repair: [Re]covery, Vulnerability, Service, and Suffering." Illness, Crisis & Loss 15, no. 4 (October 2007): 371–88. http://dx.doi.org/10.2190/il.15.4.f.

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This article explores the concept of recovery and the role of vulnerability in suffering. It examines our overall discomfort with vulnerability in the context of narratives of violence, disorder, and the everyday. This discomfort is explored through a voyage of three narrative types: testimony, chaos, and restitution narratives (Frank, 1995). The article offers that while loss and narrative despair are the characteristic response of vulnerability storytelling does not always, contrary to dominant perspectives in narrative therapy and practice, result in narrative repair. Narrative despair…the pain, mourning, grief, and loss involved in telling stories…is central to a recovery of vulnerability.
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Dissertations / Theses on the topic "Grief narratives"

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Steinberg, Abby D. "Personal narratives : collective grief, the echoes of a disaster." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112612.

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The purpose of this thesis is to locate the experience of individuals in the shared experience of a cultural community, to reveal a collective experience. Further, this thesis aspires to demonstrate that the experience of trauma is transmitted, often silently, intergenerationally. This is an attempt to define a community of distant survivors, and to locate the echoes of the voice of trauma hidden in the narratives of its members. The study explores the events of the December 2004 Southeast Asian tsunami. At the moment of the tsunami disaster all the participants in this study, Indonesian International Students, were studying in Montreal Canada. The impetus behind this qualitative inquiry into the essential experience of trauma is the desire to bring the experience of distant survivors to the foreground; to recognize vicarious victims by listening for echoes in their narratives. The aim of this thesis is to (1) locate personal narratives in the context of collective grief, (2) detect the re-creation of that grief in subsequent generations. This project has been undertaken with the hope of determining ever more effective social work practices for today's survivors, and of sparking interest in trauma research for tomorrow's victims.
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Christensen, Marsha A. "Women losing women narratives of grief over same-sex partner death /." Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1597613711&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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Carusi, Dawn L. "Narratives of Orphaned Adults: Journey to Restoration." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1157635067.

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Kirkpatrick, D. "Grief and loss : living with the presence of absence : a practice based study of personal grief narratives and participatory projects." Thesis, University of the West of England, Bristol, 2017. http://eprints.uwe.ac.uk/29973/.

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The thesis develops work started on the MA in Multi-Disciplinary Printmaking. It addresses the question - Can personal grief narratives explored through contemporary arts practice,auto-ethnographic writing, and the participatory performative act of making and being in specific places result in access into, the potentially, restorative space of mourning; moving between what continues to exist and what is missing in the physical world? This troubles at the Western societal idea of getting over grief and presents an alternative model of walking with and alongside loss as well as providing opportunities for conversations and ‘metalogues’, following Bateson (1972). An investigation follows, through a phenonmenological methodology of repetition, into the functions of articulating loss and absence through stories in exploring personal grief narratives, through contemporary arts practice and the participatory creative enacting of rituals in specific places which involve the interweaving of people, objects, place and story, so as to externalize emotion through creative activity to match the void of absence. Testing Foucault’s (1989: 208) notion that “a work of art opens a void,” an opportunity to question without always providing reconciliation or answers. Through an interwoven exploration of theory and practice utilising Law’s (2004) ‘method assemblage’ of presence, manifest absence and Otherness, the practice element creates both the representational and allegorical; objects and gifted objects (forms of presence), documentation of performance/ritual, some orientated around specific external sites thus allowing an examination of loss of place as well as loss of people, (forms of manifest absence) and one’s response to and ongoing relationship with the presence of absence as ways of exploring grief and loss (what is hidden or Other,). The participatory projects and interviews with 7 artists (across artistic disciplines) enable conversations and sharing of understandings of loss. They provide multiple perspectives,viewpoints, and voices for the thesis. New knowledge is formed in the methodological and iterative dance between practice,reading and writing. The presence of absence becomes, to borrow a musical term, an ostinato through the repetition, variation and development of practice. Meaning is re-interpreted and transformed through evocation and noticing, allowing an examination of the pain ofgrief and loss. These combinations model new possibilities for enabling others by offering ideas and choices of how we might live with the presence of absence. The thesis shows the power of metaphor and story to alter the self, give back a sense of choice and control and find equivalence to the intensity of grief. Through creating objects and rituals, writing and sexual encounter, through the examples of other artists’ practice and the sharing of extended conversations multiple layers of meaning are revealed, how they work in relation to what continues to exist and what is missing in the physical world.
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De, Vries Chrissie. "Narratives of a family living with HIV/AIDS and a researcher's alternative story /." Thesis, Link to the online version, 2004. http://hdl.handle.net/10019/1798.

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Árnason, Arnar. "'Feel the pain' : death, grief and bereavement counselling in the North East of England." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/1110/.

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This thesis is about death, grief and bereavement counselling in the North East of England. It is based on ethnographic fieldwork carried out over a period of three years. I have three main objectives in this thesis. Arguing that the anthropology of death has neglected grief, I seek to describe and explain how people in the North East of England experience grief; how they make sense of the death of their loved ones, and their own reactions to those deaths. Working with interviews with bereaved people and drawing upon work in narrative analysis about the importance of stories in how we think, interact and relate to other people, I focus especially on the stories that bereaved people tell in their grief. I seek to illuminate, too, how grief is managed in the North East. In particular, I focus on bereavement counselling which has, I suggest, assumed something of an authority over how people should grieve. Seeking inspiration from the anthropolo gy of emotion and the Foucauldian notions of discourse and 'technologies of the self', I examine how grief is constituted in bereavement counselling both in training and practice. Finally, I compare how bereaved people experience grief with the construction of grief in bereavement counselling. In bereavement counselling the focus is upon the emotions the bereaved is experiencing in the present; grief is understood as an emotion that has its origin and location inside the individual mourner now. For bereaved people, grief is a part of their ongoing relationships and interactions with their loved ones, and other people around them, and as such it is a feature of the history of those relationships and interactions. The difference between the experiences of the bereaved and the workings of bereavement counselling IS explained by placing the latter in the context of modem govemmentality.
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Paley, Nicole. "Partners in grief : couples' narratives of the transition from pediatric paliative care into bereavement." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/894.

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A deep interest in how relationships, specifically romantic partnerships, cope with and survive tragedies, guides this research. My research question was: What are the narratives of intact bereaved couples whose children have died after receiving palliative care for a life-limiting illness? Five couples were interviewed who had lost their children ranging in age from 1-14 years of age. This loss occurred between 2 to 9 years previous to this study. The purpose of this narrative research study was to better understand the ways in which intact marital partners/couples coped together with the stress and grief involved in having a child with a life-limiting condition and then having that child die after receiving palliative care. A secondary aim was to bring forth their voices through their narratives as a means to address the stigmatization and isolation often experienced by those who are bereaved, especially those who have lost a child. This project informs professionals who are working with couples undergoing the struggle of a child's critical illness or who are working with bereaved couples. Each couple's narrative account was written in story format. In addition to the rich information gained from reading the holistic stories, 5 themes emerged through a categorical content analysis which were: 1) the last thing you worry about are issues about us, 2) accommodating one another's coping, 3) recognizing sources of support and limitations, 4) two souls against the world, and 5) we have a common bond : lessons and legacy of the child.
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McDonald-Kenworthy, Nancy Ann. "How To Be A Widow: Performing Identity in Grief Narratives of an Online Community." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1325091105.

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Anderson, Catherine Mary. "Balm for the Wound? Narratives and Spiritual Practice from L'Arche." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/b8248016262d8851c2f301e759d450a13396d187ac2b93917dfbb7353c63a450/2516583/ANDERSON_2016_THESIS.pdf.

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Building on previous research on people living with an intellectual disability, this study mainly focuses on practices employed in L’Arche communities. In particular, it investigates the manner in which the community provides a ‘balm’ for the metaphorical ‘wound’ experienced by persons living with intellectual disability. The study employs a practical-narrative theological methodology in which pastoral theology, pastoral care and spirituality are considered central components. Together with this, Lee’s appropriation of Aristotle’s three ways of knowing is essential parts of the methodology: praxis represents an important aspect of L’Arche. Further, the author introduces an expression of praxis, technē as artwork, for this thesis. Theology of disability is part of the methodology. However this is not of primary concern. Rather than concentrate on, for example, a history of disability, this author considers life experience and how persons living with a disability contribute to and enrich the lives of other persons. The Christian theme of death and new life flows through the thesis. This is a hallmark of L’Arche yet the author justifies how this crosses the boundaries of religions and cultures in L’Arche. A focal point considers the profound grief of a woman living with an intellectual disability and her journey from an institution to L’Arche Daybreak (Toronto). Further, the reader is introduced to a seven-step Christopraxis welcome response by Daybreak L’Arche community to this grieving woman. A second major study in the thesis is the attention to the artwork of persons living with an intellectual disability, which thematically is in sharp contrast to the study of grief. The research findings are: Christopraxis is a way of knowing or understanding the identity of L’Arche Daybreak. The artwork of persons living with an intellectual disability represents a way of knowing or understanding differently. This articulates with the ‘viewer’ of this art, who knows/understands differently through contemplating this art.
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Merrill, Mark Reed. "Where We Belong: A Memoir." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/393.

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Where We Belong is more than a memoir. It is a love story about the untimely death of the oldest of five daughters born to a prominent New Haven, Connecticut family. It is also a tale of hubris, rage and frustration, a Greek tragedy about a man's life as re-examined through the lens of the two weeks his wife spent dying, a tale in which chronic illness and good intentions ensure the death of a loving wife, artist and mother. The journey on which her husband takes the reader explores a health care system oblivious to her plight, her family's unwitting complicity and a 12-step mythology that unfolds while he, her six weeping children and her aging mother helplessly look on. The author endures an agony that dwarfs incentives to lie, learning that people lie out of fear, and genuine grief supplants fear with the stark reality of what we fear most: death. Where We Belong gives voice to the internal dialogue the author encounters when reexamining not just memories, but the accoutrements of memory, as well. It is a voice that addresses his own grandiosity, sentimentalism and self-pity in the face of his wife's death, in addition to those details, circumstances and impressions that speak to the arrogance he brought to the task of being all he thought she and her six children needed him to be. He concludes the task was well beyond him, a realization evoked by the gut wrenching decision to literally "pull the plug" on this heartbreaking tale of reconstituted hope and great promise reduced to rubble by chronic illness, alcoholism, drug addiction and death. Born is the lesson that when we grieve, we are free to be ourselves. When we are free to be ourselves, we are free to love again.
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Books on the topic "Grief narratives"

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Borrowed narratives: Using biographical and historical grief narratives with the bereaving. New York: Routledge, 2012.

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Shelton, Stephanie Anne, and Nicole Sieben, eds. Narratives of Hope and Grief in Higher Education. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42556-2.

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foreword, Penn Julia Hinkle, ed. Riding through grief. Milwaukee, Wisconsin: Point Comfort Press, 2013.

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Dennis, Klass, ed. Dead but not lost: Grief narratives in religious traditions. Walnut Creek, CA: AltaMira Press, 2005.

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Grief of a nation--Kathey's story. New York: Vantage, 1999.

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1937-, Thiermann Sara, ed. First person mortal: Personal narratives of dying, death, and grief. New York: Paragon House, 1995.

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Junge, Maxine Borowsky. Mourning, memory, and life itself: Essays by an art therapist. Springfield, Ill: Charles C. Thomas Publisher, 2008.

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Junge, Maxine Borowsky. Mourning, memory, and life itself: Essays by an art therapist. Springfield, Ill: Charles C. Thomas Publisher, 2008.

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Shaw, Luci. God in the dark: Through grief and beyond. Crowborough: HighlandBooks, 1990.

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Shaw, Luci. God in the dark: Through grief and beyond. Grand Rapids, Mich: Broadmoor Books, 1989.

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Book chapters on the topic "Grief narratives"

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Dallos, Rudi, and Arlene Vetere. "Loss, grief and attachment." In Systemic Therapy and Attachment Narratives, 160–75. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003080152-10.

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Clines, Gregory M. "Grief, Peace, and Moral Personhood in Raviṣeṇa's Padmapurāṇa." In Jain Rāmāyaṇa Narratives, 29–54. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003167600-3.

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Gloviczki, Peter Joseph. "Sensemaking and shared grief in the social media age." In Narratives of Loneliness, 48–55. New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315645582-5.

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Burford, James. "All at Once: Writing Grief." In Narratives of Hope and Grief in Higher Education, 83–93. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42556-2_7.

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Day, Deanna. "Losing (and Finding) Myself Through Grief." In Narratives of Hope and Grief in Higher Education, 39–50. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42556-2_4.

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Greene, Nneka. "Misdiagnosing Generational Trauma and Grief: I Am Not Angry; I Am Triggered and Grief Stricken." In Narratives of Hope and Grief in Higher Education, 139–52. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42556-2_11.

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Olan, Elsie Lindy, and Donita Grissom. "Finding Hope through Hope Agents and Narratives in Times of Mourning." In Humanizing Grief in Higher Education, 71–77. New York, NY : Routledge, 2021. | Series: Routledge research in higher education: Routledge, 2021. http://dx.doi.org/10.4324/9780429326493-8.

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Gadotti, Alhena. "Grief and Sadness in the Sumerian Gilgamesh Narratives." In The Routledge Handbook of Emotions in the Ancient Near East, 547–61. London: Routledge, 2022. http://dx.doi.org/10.4324/9780367822873-33.

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Maude, Kulwinder. "Using Multicultural Narratives to Explore Loss and Grief." In Looking after Literacy: A Whole Child Approach to Effective Literacy Interventions, 141–62. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: Learning Matters, 2017. http://dx.doi.org/10.4135/9781529714814.n10.

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Shelton, Stephanie Anne, and Nicole Sieben. "From Grief Grew Hope, and This Book." In Narratives of Hope and Grief in Higher Education, 1–9. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42556-2_1.

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Conference papers on the topic "Grief narratives"

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Borgstrom, Erica, and Sharon Mallon. "26 Narratives of COVID: loss, dying, death and grief during COVID-19." In The Marie Curie Research Conference Improving End of Life for All Sunday 30 January – Friday 4 February 2022. British Medical Journal Publishing Group, 2022. http://dx.doi.org/10.1136/spcare-2021-mcrc.26.

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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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Mortensen Steagall, Marcos. "Reo Rua (Two Voices): a cross-cultural Māori-non-Māori creative collaboration." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.184.

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In the last decades, there has been an emergence of an academic discourse called Indigenous knowledge internationally, creating a myriad of possibilities for research led by creative practice. In Aotearoa, New Zealand, Māori creative practice has enriched and shifted the conceptual boundaries around how research is conducted in the Western academy because they provide access to other ways of knowing and alternative approaches to leading and presenting knowledge. The contributions of Māori researchers to the Design field are evidenced through research projects that navigate across philosophical, inter-generational, geographical and community boundaries. Their creative practices are used to map the historical trajectories of their whakapapa and the stories of survival in the modern world. They overturn research norms and frame knowledge to express the values of Tikanga and Matauranga Maori. Despite the exponential growth in the global interest in Indigenous knowledge, there is still little literature about creative collaborations between Māori–non-Māori practitioners. These collaborative research approaches require the observation of Māori principles for a respectful process which upholds the mana (status, dignity) of participants and the research. This presentation focuses on four collaborative partnerships between Māori–non-Māori practitioners that challenge conceptions of ethnicity and reflect the complexity of a global multi-ethnic society. The first project is: The Māui Narratives: From Bowdlerisation, Dislocation and Infantilisation to Veracity, Relevance and Connection, from the Tuhoe film director Dr Robert Pouwhare. In this PhD project, I established a collaboration to photograph Dr Pouwhare’s homeland in Te Urewera, one of the most exclusive and historical places in Aotearoa. The second project is: Applying a kaupapa Māori paradigm to researching takatāpui identities, a practice-led PhD research developed by Maori artist and performer Tangaroa Paora. In this creative partnership, I create photographic portraits of the participants, reflecting on how to respond to the project’s research question: How might an artistic reconsideration of gender role differentiation shape new forms of Māori performative expression. The third project is: KO WAI AU? Who am I?, a practice-led PhD project that asks how a Māori documentary maker from this iwi (tribe) might reach into the grief and injustice of a tragic historical event in culturally sensitive ways to tell the story of generational impact from Toiroa Williams. In this creative partnership, I worked with photography to record fragments of the colonial accounts of the 1866 execution of Toiroa’s ancestor Mokomoko. The fourth project is: Urupā Tautaiao (natural burials): Revitalising ancient customs and practices for the modern world by Professor Hinematau McNeil, Marsden-funded research. The project conceives a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. In this creative collaboration, I photographed an existing grave in the urupā (burial ground) at xxx, a sacred place for Māori. This presentation is grounded in phenomenological research methodologies and methods of embodiment and immersion. It contributes to the understanding of cross-cultural and intercultural creativity. It discusses how shared conceptualisation of ideas, immersion in different creative processes, personal reflection and development over time can foster collaboration.
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