Academic literature on the topic 'Tangihanga'
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Journal articles on the topic "Tangihanga"
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RENARD, Lisa. "Funérailles māori et « identification » du statut des ancêtres en Nouvelle-Zélande Aotearoa aux XXe et XXIe siècles. Usages et fonctions des manteaux prestigieux māori (kākahu) en contexte funéraire." Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 189–205. http://dx.doi.org/10.47245/archimede.0009.ds2.02.
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Résumé Chez les Māori de Nouvelle-Zélande Aotearoa, les funérailles (tangihanga) sont les cérémonies les plus importantes de la vie sociale. Elles permettent aux vivants d’entretenir des relations entre eux et avec leurs ancêtres, en vue d’assurer leur vie, celle du collectif et sa reproduction. Les Māori doivent ainsi pouvoir « identifier » les entités avec lesquelles ils souhaitent entrer en relation dans le respect de l’ordre de préséance qui organise l’espace sociocosmique māori. Pour y parvenir, ils peuvent s’appuyer sur des entités hautement valorisées apparentées à des « trésors ancestraux » tangibles et intangibles transmis de génération en génération, qu’ils nomment taonga. Parmi ceux-ci, « l’art des généalogies » (whakapapa) et les « manteaux prestigieux māori » (kākahu) sont particulièrement mobilisés au cours du cycle des cérémonies funéraires qui facilitent le passage d’une personne du monde des vivants à celui des morts. Abstract Title: Māori funerals and the « identification » of the status of ancestors in New Zealand Aotearoa in the 20th and 21st centuries. The uses of functions of māori cloaks (kākahu) during funeral ceremonies Among the Māori of New Zealand Aotearoa, funerals (tangihanga) are the most prominent ceremonies in social life. They allow the living to maintain relationships with each other and with their ancestors. These relationships are meant to ensure on the one hand their life and on the other hand the life of the community and its reproduction. Therefore, the Māori must be able to "identify" the entities they wish to connect with while respecting the order of precedence that organizes the Māori sociocosmic space. To achieve this, they can rely on highly valued entities called taonga. The taonga are tangible and intangible ancestral treasures handed down from generation to generation. Among these, the art of genealogies (whakapapa) and māori cloaks (kākahu) are particularly useful during the cycle of funeral ceremonies which enables the passage of a person from the world of the living to the world of the dead.
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Davids, M. Fakhry. "Shifting Ground in Aotearoa New Zealand." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 2 (December 1, 2015): 103–16. http://dx.doi.org/10.9791/ajpanz.2015.10.
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This paper contains the main points I made in my two keynote presentations to the New Zealand Association of Psychotherapy (NZAP) conference in April 2015. The theme of mourning, and especially facing the aggression involved in this process, runs through it. The first section describes my emotional experience when coming face to face with the devastation left by the Canterbury earthquakes, and I draw attention to the importance of mourning in freeing up the energies required to adapt and to rebuild. I draw attention to the scale of loss to be faced, and raise an anxiety that aggression mobilised by this process may be difficult to bear, and be displaced onto the long-term project of turning a monocultural profession into a bicultural entity that acknowledges explicitly that it exists in a country that is home to both Māori and Pākehā. The second section has two aims. Firstly, I provide a detailed clinical illustration of my work, which is located within the psychoanalytic tradition, in order to make explicit my conceptualisation of a patient’s difficulties and show how these emerged in our work together. Secondly, I endeavour to show how difficult it is to integrate experience within a new cultural milieu alongside representations that stem from our original one — our “native” world of self and others. The patient I describe in my clinical example used her cultural difference as a defence — a deeply ingrained one — to protect herself from the pain of mourning and thus the possibility of moving on. I go on to discuss this material with special reference to its relevance for the development of the profession in a bicultural Aotearoa New Zealand.
Waitara
Kei tēnei tuhinga ngā aronga matua o ngā kauhau matua e rua i hoatu e au i te Wānanga a NZAP i te marama o Paenga-whāwhā 2015. Ko te tangihanga te kaupapa, inarā te whakarae i te riri i roto i tēnei tikanga. Ka whakaatahia aku wheako whaiaro i te kitenga ā kanohi i te parawhenua i whakarērea iho e ngā rū i Waitaha, ā ka whakaarohia ake te whai tikanga o te tangihanga hai tuku i ngā pūngao hei urutaunga hei whakahou. Ka huria ngā aronga ki te titiro ki te whānui o te paekura hai taki, te whakapikinga ake o te mānukanuka tērā pea ka uaua rawa te mau i te riri ka puea ake i tēnei mahi ā, ka waiho ki te taha ki te huring mahi akonga ahurea tūtahi ki tētahi mea kākanorua.E rua ngā whāinga o te wāhanga tuarua. Tuatahi, ko te whakaatanga whānui o taku mahi haumanu, te ture pū tātarihinengaronga, kia āta mārama ai taku whakaahuatanga o ngā raruraru o te hāura ka whāki ai i pēhea te putanga ake o ēnei i roto i ēnei mahi. Tuarua, ka nanaiore au ki te whakaatu i te uaua o te whakauru wheako ki roto i tētahi atu nohoanga ahurea i te taha o ngā tūnui o te ao toi waia o te whaiaro me ētahi atu. I whakamahia e te hāura whakaahuahia e au i roto i taku tauira haumanu tōna ahurea hai pākati — toka ana te mau — hei ārai i a ia mai i te mamae o te tangihanga, ā, tērā pea te haere whakamua. Ka tuhia tēnei kōrero me te huri ki tōna hāngaitanga mō te whakapakaritanga o te akonga i roto i te kākanotanga o Aotearoa.
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Jones, Nicolas, and Marcos Mortensen Steagall. "Unprecedented Times: Māori Experiences of Pandemics Past in the Time of COVID-19." LINK Praxis 1, no. 1 (October 25, 2023): 109–29. http://dx.doi.org/10.24135/link-praxis.v1i1.5.
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Covid-19’s (mate korona) spread across the world and the implementation of wide sweeping government instigated public health measures saw a growing notion globally that we are living in “unprecidented times”. This notion was also expressed in Aotearoa New Zealand with the arrival of Covid-19 to Aotearoa New Zealand shores in early 2020. While Covid-19 presents a new epidemiological threat, examination of Aotearoa’s historical twentith century pandemics and sporadic outbreaks of infectious diseases show similar challanges to tikanga Māori (Māori protocols, customs, and behavioural guidelines) as COVID-19 presents today. This paper contextualises Māori experiences of epidemics and pandemics of the past and explores the historical and contemporary assaults on Māori customs during times of disease. Drawing on archival research, contemporary sources, and interviews with kaumātua (Māori elders) conducted during Aotearoa’s first national lockdown in 2020, this study scrutinises both historical and contemporary New Zealand Governmental responses and media attitudes towards tangihanga (funarary rites) and hongi (pressing of the noses) during pandemics and epidemics. Alongside examining the cultural significance and importance of tangihanga and hongi to Māori, this study shows that far from being “unprecedented times”, many of the same challenges to these practices Māori have faced during past pandemics and epidemics have remerged during COVID-19. Through this examination, this study highlights that a pattern exists where tikanga Māori practices come under public and political scrutiny and attack during pandemics and infectious disease outbreaks. Kaumātua are bastions of tikanga and collective memory of pandemics and other crises of the past and have integrated tikanga based disease mitigation measures into their intergenerational collective memory corpus. This paper highlights both the importance of these tikanga practices to kaumātua, and how tikanga informed kaumātua approaches to COVID-19 public health measure restrictions and their personal hauora (health). By undertaking this study, this paper draws particular attention to tikanga as an imperative aspect of Māori identity that must be understood by health officials, and the continual importance of the tikanga Māori concept of tapu (restricted, set apart, sacred) in mitigating disease and maintaining Māori hauora (health).
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Siekiera, Joanna. "Konflikt norm pomiędzy maoryskim zwyczajem pochówku a nowozelandzkim prawem ustawowym." Acta Universitatis Lodziensis. Folia Iuridica 92 (September 10, 2020): 41–49. http://dx.doi.org/10.18778/0208-6069.92.03.
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Celem artykułu jest przedstawienie konfliktu norm w porządku prawnym Nowej Zelandii na podstawie zwyczajowego pochówku Maorysów (tangihanga). Konflikt pozostaje nierozwiązany, a dotyczy wielu obywateli. Prawo nowozelandzkie to hybryda zwyczajowych i religijnych norm pochodzących od rdzennej mniejszości maoryskiej i brytyjskiego systemu prawa precedensowego. Należy podkreślić, że zwyczajowe prawo Maorysów (tikanga) posiada de iure pozycję normy o charakterze ius cogens. Wszelkie orzeczenia sądów i trybunałów czy akty parlamentu w Wellington lub czynności administracyjne powinny być podejmowane zgodnie z tikanga. Dotyczy to również prawa cywilnego, w tym pochówku. W ostatnich latach toczyło się kilka postępowań cywilnych między osobami pochodzenia maoryskiego. Ustawa o pochówku i kremacji z 1964 roku była sprzeczna z wolą rdzennych testatorów. Jednak bardzo często te tradycyjne rytuały pogrzebowe są niezgodne ze standardami prawa stanowionego. Niniejszy artykuł jest zatem próbą wykazania trudności w prawie cywilnym Nowej Zelandii. Temat ten zyskał na znaczeniu wraz z większą świadomością społeczeństwa obywatelskiego i szerszymi możliwościami kontaktu (zarówno prawnego, jak i pozasądowego) z państwem.
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Simanungkalit, Ester, Hedwig Adianto Mau, and Gatut Hendro TW. "Tanggung Jawab Hukum Perbankan Terhadap Nasabah Kartu Kredit Macet Akibat Kurang Menerapkan Prinsip Kehati-Hatian Dalam Penerbitan Kartu Kepada Nasabah." SALAM: Jurnal Sosial dan Budaya Syar-i 9, no. 4 (July 21, 2022): 1117–28. http://dx.doi.org/10.15408/sjsbs.v9i4.27252.
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The application of the principle of customer protection against bad credit cards due to not applying the precautionary principle causes financial losses to customers so that there is a need for legal rules to protect customers in the event of a bad credit dispute. The author uses a descriptive qualitative method, the results of the research in this paper are where the legal protection of banking for bad credit card customers is due to not applying the precautionary principle in issuing cards to customers. The results of the study stated that bad credit card disputes often occur for various reasons, where all credit card issuers should have implemented the regulations as stated in the PBI (Bank Indonesia Regulations). Settlement in the Consumer Dispute Settlement Agency (BPSK) and complaints to OJK as regulated in OJK Regulation No. 1/POJK.07/2013 concerning Consumer Protection in the financial services sector which contains efforts that can be taken by customers as a form of customer protection. If the customer is unable to pay the Bank's arrears, the Bank usually reports to the Bank Indonesia Debtor Information System which results in the recipient of the credit card bill being included in the bad credit blacklist of Bank Indonesia, resulting in the recipient of the credit card bill not being able to apply for capital credit to various financial institutions.Keywords: Banking Law; Bad credit card; Banking Customers AbstrakPenerapan prinsip perlindungan nasabah terhadap kartu kredit macet akibat kurang menerapkan prinsip kehati-hatian menimbulkan kerugian financial terhadap nasabah sehingga perlunya aturan hukum untuk melindungi nasabah apabila terjadi sengketa kredit macet. Penulis menggunakan metode kualitatif deskriptif, hasil penelitian pada tulisan ini adalah dimana perlindungan hukum perbankan terhadap nasabah kartu kredit macet akibat kurang menerapkan prinsip kehati-hatian dalam penerbitan kartu kepada nasabah. Hasil penelitian menyatakan bahwa seringnya terjadi sengketa kartu kredit macet dengan beragam alasan, dimana seharusnya seluruh penerbit kartu kredit sudah menjalankan peraturan sesuai yang tercamtum dalam PBI (Peraturan Bank Indonesia). Penyelesaian dalam Badan Penyelesaian Sengketa Konsumen (BPSK) dan pengaduan kepada OJK yang diatur dalam Peraturan OJK No. 1/POJK.07/2013 tentang Perlindungan Konsumen sektor jasa keuangan yang memuat upaya-upaya yang dapat ditempuh oleh nasabah sebagai bentuk perlindungan nasabah. Jika nasabah tidak mampu membayar tunggakan tangihan Bank, Bank biasanya melakukan pelaporan kepada Sistem Informasi Debitur Bank Indoesia yang mengakibatkan penerima tagihan kartu kredit masuk dalam daftar blacklist kredit macet Bank Indonesia sehingga mengakibatkan penerima surat tagihan kartu kredit tidak bisa mengajukan kredit modal ke berbagai lembaga keuangan.Kata Kunci: Hukum Perbankan; Kartu kredit Macet; Nasabah Perbankan
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Rangiwai, Byron. "Tangihanga." Te Kaharoa 11, no. 1 (February 5, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.182.
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This piece is about the tangihanga of my grandmother who was born in 1940 and passed away in December 2017. My grandmother practically raised me. Her influence over my life is undeniable. She sacrificed much for me and encouraged and believed in me always. My grandmother came from a different world to others in her generation. She was raised in Waiōhau, the home-base of the Patuheuheu hapū. She was a native speaker of the Tūhoe dialect and she came from a world where the spiritual and physical were seen as one. This piece speaks of the tangihanga process and emphasises the intensity of the grief we experience as Māori when someone close to us dies, but also the healing that comes from being surrounded by whānau.
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Rangiwai, Byron. "The Impacts of Contemporary Embalming Practices on Tikanga Māori." Te Kaharoa 11, no. 1 (January 25, 2018). http://dx.doi.org/10.24135/tekaharoa.v11i1.213.
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When Māui, in the form of a mokomoko, attempted to enter the sacred portal of Hinenuitepō, the goddess of death, in an attempt to achieve immortality, but was instead fatally crushed by her thighs, we are reminded forever that death is invariably part of life. When a Māori person dies, more often than not, a tangihanga at a marae ensues. In preparation for the tangihanga, Māori have become accustomed to taking their dead to a funeral home to be embalmed. Embalming is a chemical process whereby the corpse is sanitised and preserved which allows the whānau to proceed with the tangihanga, while maintaining a dignified image of the deceased. However, traditional Māori death customs were very different.
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Moeke-Maxwell, Tess, Linda Waimarie Nikora, Kathleen Mason, and Melissa Carey. "Te Whakatara! – Tangihanga and bereavement COVID-19." Ethnographic Edge 4 (November 24, 2020). http://dx.doi.org/10.15663/tee.v4i.77.
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New Zealand responded swiftly to the Covid-19 Severe Acute Respiratory Syndrome Coronavirus 2 (SARS-CoV-2) to prevent the spread of sickness and prevent unnecessary deaths. The government initiated a four-level social distancing alert system with specified measures at each level to manage and minimise the risk of COVID-19. By late March 2020, Alert Level 4 required people to stay in their homes in their ‘bubbles’ or family units. Social contact was restricted other than for essential personal movement and travel was severely limited. The Ministry of Health (2020) produced tangihanga (funeral rituals) policy guidelines for Māori, requiring the immediate collection of the deceased’s body by a funeral director. Gatherings to do with death and post-death customs were severely restricted and all marae (indigenous gathering places, land, buildings) were closed and burials could only include the immediate family bubble. In this autoethnographic paper, we draw on one Māori family’s experience of the birth and death of a baby with an anticipated life-limiting illness, during the most restrictive lockdown phase, level 4. We describe the impact COVID-19 tangihanga policy restrictions had on the family. The guidelines prevented them from conducting timely customary internment rituals with support from kaumātua (older men and women) and whānau (family including extended family and friends) in accordance with their cultural preferences. To prepare for future pandemics we recommend mana whenua (local Māori who have authority over their lands and marae) have autonomy to plan and manage tangihanga to avoid unnecessary distress, particularly where there is a known palliative condition.
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McNeill, Hinematau Naomi, Hannah Linda Buckley, and Robert Marunui Iki Pouwhare. "Decolonizing Indigenous Burial Practices in Aotearoa, New Zealand: A Tribal Case Study." OMEGA - Journal of Death and Dying, February 11, 2022, 003022282110701. http://dx.doi.org/10.1177/00302228211070153.
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Before European contact, Māori disposed of the dead in environmentally sustainable ways. Revitalizing pre-colonial burial practices presents an opportunity for Māori to evaluate current practices and reconnect with their ancient tribal customs and practices. The research question asks: What is the decolonizing potential of urupā tautaiao (natural burials)? Paradoxically, environmentally unsustainable modern tangihanga (funerals) retain the ethos of customary funerary traditions. Urupā tautaiao presents an opportunity for iwi (tribes) to retain cultural integrity in the death space, without compromising Papatūānuku (earthmother). Methodologically, a Māori worldview frames an action research mindset. The study captures a tribal community’s exploratory journey into urupā tautaiao.
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Moeke-Maxwell, Tess, Jackie Robinson, and Merryn Gott. "Pōuritanga: Whānau Māori experiences of end-of-life caregiving, death and tangihanga (funeral customs) during New Zealand’s COVID-19 lockdowns." Journal of the Royal Society of New Zealand, May 5, 2024, 1–15. http://dx.doi.org/10.1080/03036758.2024.2345314.
Full textDissertations / Theses on the topic "Tangihanga"
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Deed, Stephen, and n/a. "Unearthly landscapes : the development of the cemetery in nineteenth century New Zealand." University of Otago. Department of History, 2005. http://adt.otago.ac.nz./public/adt-NZDU20070627.111502.
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Summary: Written, visual and material evidence demonstrates that the indigenous and immigrant peoples of nineteenth century New Zealand both retained aspects of their traditional burial practices and forms of memorialisation while modifying others in response to their new environmental and social contexts.
Maori had developed a complex set of burial rituals by the beginning of the nineteenth century, practised within the framework of tangihanga. These included primary and secondary burial and limited memorialisation, with practices varying between iwi. Change and continuity characterised the development of Maori burial practices and materials, translated traditional practices into new materials, and new practices into traditional materials. Although urupa came to appear more European, they were still firmly embedded in the framework of tangihanga and notions of tapu.
The nineteenth century settlement of New Zealand occurred at a time of transition in British burial practices, with the traditional churchyard burial ground giving way to the modern cemetery. The predominantly British settlers transplanted both institutions to the colonial context. The cemeteries, churchyards and burial grounds created in nineteenth century New Zealand were influenced by a great number of factors. These included the materials available, the religious and ethnic make up of settler society, regionalism, economic ties, major events, political and social conditions, means of establishment and function.
These processes, events, and influences resulted in a rich yet neglected material culture of urupa, cemeteries, churchyards, burial grounds and lone graves which are today valuable components of our historic and cultural landscapes. Portions of this heritage have already been lost through decay and destruction. Neglect is now the major threat. Part of this neglect is due to the fact that we do not understand our cemeteries, what they show, how and why they have developed over time. Neglect is also engendered by cultural perceptions of what is valuable. While Maori regard urupa and burial places as toanga and sacred sites, Pakeha have tended to ignore their historic cemeteries. Such attitudes have been reflected and enforced by the policy of external agencies such as the New Zealand Historic Places Trust. New Zealand�s nineteenth century cemeteries have a great but under-utilised research potential, which it is important to recognise if we wish to preserve them.
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Martin, Averil. "Tupuna: Maori in Australia divided in death." Thesis, Griffith University, 2018. http://hdl.handle.net/10072/382701.
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Death and disposition of remains are universal problems that touch every culture. Although every culture organises and packages dying and death each manages disposition in a different way. When Māori die in Australia it tests the strength of their resolve to be Māori and differentiate between cultural and national identities and their veneer of Australian-ness. This research engages with constructivism, grounded theory and kaupapa Māori frameworks in order to determine factors that influence repatriation of cremated Māori remains to New Zealand. At the core of this research is the attribution of identity to cremated remains (cremains) as it determines how they will be treated and cared for. Interment decisions have significant cultural and economic impacts, but the main contribution of this thesis is these decisions may redefine Māori cultural and spiritual conceptions of deceased and so homelands.
Data was collected for a period of six months through an online questionnaire deployed through social media. From this questionnaire eight people self-nominated for in-depth interviews to determine the reasons for their decisions, however only six people provided consent. Interviews were transcribed and coded and organised into themes. Although this is a small sample size and not generalizable, it is indicative and leaves scope for a much broader study.
Analysis indicated Māori transmigrants are making decisions about tangihanga (funerals) and interment of cremains under difficult circumstances. All the while they were either disconnected from family, tikanga (cultural protocols) and a society that values deceased or connected to tikanga that was disrupted by the colonial project. As transmigrants, Māori tend to cremate because the cost of burial is too expensive and repatriation of a body is unachievable with a limited disposable income. Interment in either country appears to be determined by the strength of connections to family, kainga (homelands) and ancestors on either side of the Tasman Sea. This generated internal conflict and divided loyalty between both countries.
This thesis is about how death practices are disrupted by migration and are forced to evolve. Although difficult, this thesis has determined that people participating in this research attributed an identity and an afterlife to cremains. They are recognised as tūpuna, still protected, watched over, and secreted away to be safe from harm.Thesis (Masters)
Master of Arts Research (MARes)
School of Hum, Lang & Soc Sc
Arts, Education and Law
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Books on the topic "Tangihanga"
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Tangi & Whanau. Secker & Warburg, 1996.
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Ihimaera, Witi Tame. Tangi. Heinemann, 1990.
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University of Otago. Faculty of Law, ed. "Body snatching" in contemporary Aotearoa/New Zealand: A legal conflict between cultures : a thesis submitted for the degree of Master of Laws, Te Whare Wānanga o Otāgo, the University of Otago. 2009.
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Makasiale, Cabrini 'Ofa, Philip Culbertson, Tracey McIntosh, and Margaret Nelson Agee. Pacific Identities and Well-Being: Cross-Cultural Perspectives. Taylor & Francis Group, 2013.
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Pacific identities and well-being: Cross-cultural perspectives. Hove, East Sussex: Routledge, 2012.
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Pacific Identities and Well-Being: Cross-Cultural Perspectives. Routledge, 2013.
Find full textBook chapters on the topic "Tangihanga"
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Maniapoto, Moana. "Moana Maniapoto: Tangihanga – a dying tradition." In The Best of e-Tangata. Bridget Williams Books, 2017. http://dx.doi.org/10.7810/9780947518455_4.
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"Tangihanga: The Ultimate Form of Māori Cultural Expression-An Overview of a Research Program." In Pacific Identities and Well-Being, 189–93. Routledge, 2013. http://dx.doi.org/10.4324/9780203113578-26.
Full textConference papers on the topic "Tangihanga"
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McNeill, Hinematau. "Urupā Tautaiao: Revitalising ancient customs and practices for the modern world." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.178.
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This urupā tautaiao (natural burials) research is a Marsden funded project with a decolonising agenda. It presents a pragmatic opportunity for Māori to re-evaluate, reconnect, and adapt ancient customs and practices for the modern world. The design practice output focus is the restoration of existing graves located in the urupā (burial ground) of the Ngāti Moko, a hapū (subtribe) of the Tapuika tribe that occupy ancestral land in central North Island of New Zealand. In preparation for the gravesite development, a series of hui a hapū (tribal meetings) were held to engage and encourage participation in the research. The final design which honours pre-contact customary practices, involved collaboration between the tribe, an ecologist, and a landscape architect. Hui a hapū included workshops exploring ancient burial practices. Although pre-contact Māori interred the dead in a variety of environmentally sustainable ways, funerary practices have dramatically shifted due to colonisation. Consequently, Māori have adopted environmentally damaging European practices that includes chemical embalming, concrete gravestones, and water and soil pollution. Mindful of tribal diversity, post-colonial tangihanga (customary Māori funerals) incorporate distinctively Māori and European, customary beliefs and practices. Fortuitously, they have also retained the essence of tūturu (authentic) Māori traditions that reinforce tribal identity and social cohesion. Tūturu traditions are incorporated into the design of the gravesite. Surrounded by conventional gravestones, and using only natural materials, the gravesite aspires to capture the beauty of nature embellished with distinctively Māori cultural motifs. Low maintenance native plants are intersected with four pou (traditional carvings)that carry pūrākau (Māori sacred narratives) of life and death. This dialectical concept is accentuated in the pou depicting Papatūānuku (Earth Mother). Etched into her womb is a coiled umbilical cord referencing life. Reminding us that, although in death we return to her womb, it is also a place that nurtures life. Hoki koe ki a Papatūānuku, ki te kōpū o te whenua (return to the womb of Papatūānuku) is often heard during ritual speeches at tangihanga. The pou also commemorates our connection to the gods. According to Māori beliefs, the primeval parents Papatūānuku (Earth) and Ranginui (Sky) genealogically link people and the environment together through whakapapa (kinship). Whakapapa imposes on humankind, kaitiakitanga (guardianship), responsibility for the wellbeing of the natural environment. In death, returning to Papatūānuku in a natural way, gives credence to kaitiakitanga. This presentation focuses on a project that encourages Māori to embrace culturally compatible burials that are affordable, environmentally responsible, and visually aesthetic. It also has the potential to encourage other indigenous communities to explore their own alternative, culturally unique and innovative ways to address modern death and burial challenges.
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Jones, Nicholas. "Unprecedented Times: Māori Experiences and Responses to Global Pandemics." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.183.
Full textAbstract:
The onset of COVID-19 in 2020 saw media, politicians, and government organisations quick to comment that these are “unprecedented times.” However, in Aotearoa/New Zealand, the 1918 influenza (mate rewharewha urutā) pandemic, and sporadic outbreaks of tuberculosis (mate kohi), and HIV/AIDS (mate ārai kore), have presented challenges similar to COVID-19 today. Focusing mainly, but not limited to, the 1918 influenza pandemic and the many tuberculosis outbreaks that plagued Aotearoa, this paper will contextualise the Māori experience and explore the challenges, prejudices, and assaults on Māori customs in times of pandemic. This paper focuses on Governmental responses to COVID-19 in regard to tangihanga (funeral rites) and hongi (pressing of noses), and shows in times of pandemic, a pattern exists where these cultural practices come under attack. The significance of these practices must be understood by health officials in the full context in order to assist the government in creating new health policies. Incorporating the contemporary voices of kaumātua (Māori elders) interviewed during the COVID-19 outbreak, I will examine the significance of Māori cultural practices in Māori society and highlight challenges that kaumātua endured during the COVID-19 lockdown. Far from being “unprecedented times,” this study will show many of the same challenges Māori faced in past pandemics have resurfaced again in the time of COVID-19. Kaumātua hold a collective memory of pandemics and other crises. During the height of COVID-19 restrictions, some Māori elders have reflected that these restrictions were nothing new to them. Rather, disease and disease mitigation measures have been incorporated as part of their intergenerational collective memory corpus. With COVID-19’s arrival on Aotearoa’s shores, Māori leaders, kaumātua, and communities galvanized to protect their communities, instigating community roadblocks, delivering food packages, and adapting tikanga (protocols and customs). Māori communities drew upon the past experiences of their tīpuna (ancestors) of disease, passed down as taonga tuku iho (treasures handed down from the ancestors), to inform their responses to COVID-19. Drawing upon kaumātua kōrero (analysis), this paper highlights the role of intergenerational collective memory of past pandemics in informing Māori communities’ tikanga based responses to COVID-19. In doing so, this paper draws particular focus to the continual importance of the concept of tapu (sacred, prohibited, restricted) and its role in mitigating disease and maintaining hygiene during customary community gatherings and rituals, and at home.