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Artículos de revistas sobre el tema "Whakapapa"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 29 de enero de 2023

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1

Graham, James. "He Āpiti Hono, He Tātai Hono: That Which is Joined Remains an Unbroken Line: Using Whakapapa (Genealogy) as the Basis for an Indigenous Research Framework." Australian Journal of Indigenous Education 34 (2005): 86–95. http://dx.doi.org/10.1017/s1326011100004002.

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AbstractThis paper explores the notion of whakapapa as providing a legitimate research framework for engaging in research with Māori communities. By exploring the tradition and meaning of whakapapa, the paper will legitimate how whakapapa and an understanding of whakapapa can be used by Māori researchers working among Māori communities. Therefore, emphasis is placed on a research methodology framed by whakapapa that not only authenticates Māori epistemology in comparison with Western traditions, but that also supports the notion of a whakapapa research methodology being transplanted across the Indigenous world; Indigenous peoples researching among their Indigenous communities. Consequently, Indigenous identity is strengthened as is the contribution of the concept of whakapapa to Indigenous research paradigms worldwide.

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2

Forster. "He Tātai Whenua: Environmental Genealogies." Genealogy 3, no. 3 (July 19, 2019): 42. http://dx.doi.org/10.3390/genealogy3030042.

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Whakapapa, an indigenous form of genealogy of the Māori people of Aotearoa New Zealand, is a powerful tool for understanding social phenomena. In this paper, the environmental histories of Aotearoa New Zealand are converted to whakapapa/genealogical sequences and kōrero tuku iho/narratives derived from whakapapa, to demonstrate this explanatory power. It is argued that whakapapa is much more than a method for mapping kinship relationships. Whakapapa enables vast amounts of information to be collated and analysed, to reveal a multitude of narratives. It also facilitates a critique of indigenous rights issues, revealing Māori agendas for environmental management. Therefore, the whakapapa sequences and narratives created as part of this paper provide an understanding that is not restricted to the grand narrative or the past as whakapapa is never-ending, dynamic, fluid and future-focused.

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3

Marshall, Yvonne. "Indigenous Theory is Theory: Whakapapa for Archaeologists." Cambridge Archaeological Journal 31, no. 3 (May 18, 2021): 515–24. http://dx.doi.org/10.1017/s0959774321000214.

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Drawn by their foundation in fundamentally ‘otherwise’ posthuman ethical and moral worlds, archaeologists have in recent years employed a number of indigenous theories to interpret archaeological materials. In this paper I consider the potential of New Zealand Maori whakapapa, loosely and reductively translatable as genealogy or ancestry, to become a strand of general theory in archaeology. The qualities of whakapapa which I feel have particular potential are its moral and ethical embeddedness and its insistence on multiple forms of relating. Importantly, whakapapa has an accessible indigenous voice. There is an extensive published literature, both Maori and non-Maori, academic and general, discussing, interpreting and applying Maori social theory, including whakapapa. In addition, whakapapa remains today fundamental to everyday and ceremonial Maori life. It is lived. Employing whakapapa as archaeological theory does not, then, depend on a having a specific authoritative interpreter. Here I have taken recent work by installation artist Maureen Lander as a forum to outline the key principles of whakapapa and to inform my discussion of whakapapa as archaeological theory.

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4

Kawharu, Margaret. "Whakapapa and Metamorphosis." Sites: a journal of social anthropology and cultural studies 10, no. 1 (2013): 51–72. http://dx.doi.org/10.11157/sites-vol10iss1id231.

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5

Manawaroa Gray, Rev Maurice. "Whakapapa and whanaukataka." Ata: Journal of Psychotherapy Aotearoa New Zealand 9, no. 1 (August 30, 2003): 20–26. http://dx.doi.org/10.9791/ajpanz.2003.03.

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   The traditional world of the Māori understands relationships in the context of Whakapapa and Whanaukaraka (Genealogical Relationships) that exist at the three levels of the cosmic, natural and human worlds, which are inextricably linked. Whakapapa is synergised in both apodictic and scientific truths, which co-exist in a complementary manner. Humanity is viewed as being merely a microcosm of the cosmic realm; the self is viewed as being a reflection of the Universe. Māori culture, then, insists on the indivisible linkages between all things, whether human, environmental, or celestial, which are all viewed as being related. The inter-relationship between the four cosmic elements of Fire, Air, Water and Earth are synonymous with the micro-levels of the self: the Spiritual Body, the Psychological Body, the Emotional Body and the Physical Body. Maori therapeutic practices insist on the well-being of the person being centred around the mauri (life-force) of inner well-being; the balance of these with each other, with the four environmental elements, and with the cosmos. At a therapeutic level, then, relationships for Māori refer to the interplay between the archetypal entities that exist within a person's cosmology, and the influence on these by their whanau, social contacts and interactions. In this context, the person understands themselves as existing as a part of the sum total, less important as an individual than the collective whole. It is important for psychotherapists to understand these complex elements when working with Māori clients.  

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6

Connor, Helene Diana. "Whakapapa Back: Mixed Indigenous Māori and Pākehā Genealogy and Heritage in Aotearoa/New Zealand." Genealogy 3, no. 4 (December 16, 2019): 73. http://dx.doi.org/10.3390/genealogy3040073.

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Māori tribal and social histories are founded on whakapapa (genealogy). Whakapapa and the knowledge of one’s ancestry is what connects all Māori to one another and is the central marker of traditional mātauranga Māori (Māori knowledge). Knowledge of one’s whakapapa and ancestral links is at the root of Māori identity and heritage, which can be re-connected with even if a person has been dislocated from it by colonization, urbanization and/or marriage. The collective experiences of Māori are contextualized within whakapapa and narratives of iwi (tribe), hapū (sub-tribe) and whanau (family). Within the context of colonization, whakapapa as a meaningful epistemological framework has not been erased and continues to connect Māori to one another and our tribal lands, histories and stories. Whakapapa and Māori identity are underpinned by an epistemology based on Māori tikanga (customary practices) that take into account the importance of a collective vision. However, research on counseling with people of indigenous descent from Aotearoa/New Zealand has found that for people of mixed Māori and Pākehā (European) heritage, it is important to recognize both sides of a person’s family in working on mental health issues. To address the complications of mixed identity, this article is written from an autoethnographic point of view to share how whakapapa and genealogical links have shaped my identity as someone of mixed Māori and Pākehā heritage.

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7

Mahuika, Nēpia. "A Brief History of Whakapapa: Māori Approaches to Genealogy." Genealogy 3, no. 2 (June 14, 2019): 32. http://dx.doi.org/10.3390/genealogy3020032.

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Whakapapa is the Māori term for genealogy. It has been described by some as the skeletal structure of Māori epistemology because all things have their own genealogies. In research, whakapapa has been presented in tribal histories, Māori Land Court records, and consistently as a framework for mātauranga Māori (Māori knowledge) and Māori research methodologies. This essay offers a brief overview of the ways in which whakapapa has been understood and negotiated in research particularly after the arrival of Europeans. Some early ethnographers, for instance, applied their own genealogical methods of dating to whakapapa, which influenced various Māori approaches from the twentieth century. With the advent of literacy and print, Māori experimented with new ways to record genealogy, and yet the underlying oral, ethical, and cultural practices that are crucial to whakapapa have remained integral to how it still lives and operates in Māori communities today.

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8

EVANS, DONALD. "WHAKAPAPA, GENEALOGY AND GENETICS." Bioethics 26, no. 4 (December 7, 2010): 182–90. http://dx.doi.org/10.1111/j.1467-8519.2010.01850.x.

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9

Ngata, Apirana, and Wayne Ngata. "The terminology of Whakapapa." Journal of the Polynesian Society 128, no. 1 (March 2019): 19–41. http://dx.doi.org/10.15286/jps.128.1.19-41.

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10

Metge, Joan, Jeff Sissons, and Lily George. "Whakapapa - New Zealand Anthropology." Sites: a journal of social anthropology and cultural studies 10, no. 1 (2013): 4–29. http://dx.doi.org/10.11157/sites-vol10iss1id228.

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11

Roberts, Mere. "Ways of Seeing: Whakapapa." Sites: a journal of social anthropology and cultural studies 10, no. 1 (2013): 93–120. http://dx.doi.org/10.11157/sites-vol10iss1id236.

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12

Smith, Takirirangi. "Nga Tini Ahuatanga o Whakapapa Korero." Educational Philosophy and Theory 32, no. 1 (January 2000): 53–60. http://dx.doi.org/10.1111/j.1469-5812.2000.tb00432.x.

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13

Salmond, Amiria J. M. "Comparing relations: whakapapa and genealogical method." Journal of the Polynesian Society 128, no. 1 (March 2019): 107–29. http://dx.doi.org/10.15286/jps.128.1.107-129.

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14

Hudson, Maui L., Annabel L. M. Ahuriri-Driscoll, Marino G. Lea, and Rod A. Lea. "Whakapapa – A Foundation for Genetic Research?" Journal of Bioethical Inquiry 4, no. 1 (March 1, 2007): 43–49. http://dx.doi.org/10.1007/s11673-007-9033-x.

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15

Park, Hong-Jae. "Lessons From Whakapapa and Filial Piety: Can Social Work Capitalize on the Connection That Survives Death?" Innovation in Aging 4, Supplement_1 (December 1, 2020): 419. http://dx.doi.org/10.1093/geroni/igaa057.1351.

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Abstract Ageing is part of life, and so is death. Although death will involve all of us over time, it is often regarded as a taboo topic, and bonds with the dead are seldom acknowledged in contemporary times. The paper presents selected insights on the connection that survives death, learned from a qualitative study on two indigenous knowledges—whakapapa (genealogical connections in Maori) and filial piety (respect/care for ancestors). Data were collected from interviews with 49 key informants (Maori=25; Korean=24) in 2018/19 in New Zealand and South Korea. The research findings indicate that the connectedness with ancestors or deceased loved ones is a significant part of the participants’ mental and social lives. Māori (the first nation people of New Zealand) have established the unwritten convention of whakapapa as the core value that places whānau (family) at the centre of social relationships. In Korean culture, its filial piety/ancestor veneration tradition has emphasised the connection between deceased and living family members. Criticism about the traditions of whakapapa and filial piety was also raised by a few participants. The significance of this study is situated in the innovative perspective that the post-mortem relationship can be embodied, not only by the living who practise memorial respect for the dead, but also by those older people who establish after-life legacy before death. To help capitalise on this whakapapa connection, the so-called concept of “memorial social work” is presented as a potential area of social work practice, which has critical implications in the ageing/end-of-life related fields.

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16

Rarere, Moana. "The Importance of Whakapapa for Understanding Fertility." Genealogy 6, no. 2 (March 29, 2022): 26. http://dx.doi.org/10.3390/genealogy6020026.

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The Māori fertility transition—which saw a shift from high to low birth rates between 1966 to 1976—was one of the most rapid fertility declines observed anywhere in the world. Since then, Māori fertility has hovered around replacement level (2.1 births per woman), somewhat above that of Pākehā (European) New Zealanders. More striking are differences in timing with Māori women bearing their children younger and over a longer duration. This paper sits within a broader research project that asks: What are the important influences that have sustained contemporary Māori fertility patterns? Drawing on Mana Wahine (Māori women’s discourses) and whakawhiti kōrero (interviews) with wāhine Māori (Māori women) this paper highlights whakapapa (genealogy) as an important concept in broadening and deepening our understandings of fertility, and situating individual fertility and reproduction within a broader set of relations.

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17

Rameka, Lesley. "Whakapapa: Culturally valid assessment in early childhood." Early Childhood Folio 16, no. 2 (August 1, 2012): 33–37. http://dx.doi.org/10.18296/ecf.0138.

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18

Rout, Matthew, John Reid, and Jason Mika. "Māori agribusinesses: the whakapapa network for success." AlterNative: An International Journal of Indigenous Peoples 16, no. 3 (August 13, 2020): 193–201. http://dx.doi.org/10.1177/1177180120947822.

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Reviews of Māori land generally focus on how the 80% identified as “under-performing” or “under-utilised” can be more productive. This article analyses the 20% of Māori Land Incorporations and Trusts classified as “high-performing” to identify what enabled their success, but to also determine any remaining constraints. It uses thematic analysis to both refine themes initially obtained during a literature review and examine the interviews. The five key themes explored are legal framework (whakaritenga), finance (huamoni), capability (matatau), relationships (whakawhānaungatanga), and paths to market (whakatairanga). While many of the findings corroborate industry best practice, it also found provisional evidence of the role of whakapapa networks—that is, formal or informal Māori collectives—in the success of Māori Land Incorporations and Trusts.

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19

Tudor, Keith, Garry Cockburn, Joan Daniels, Josie Goulding, Peter Hubbard, Sheila Larsen, Brenda Levien, et al. "Reflexive theory." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 27–54. http://dx.doi.org/10.9791/ajpanz.2013.03.

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Abstract Western – and Northern – psychology and psychotherapy stand accused of an over emphasis on the individual, ego, and self (“the Self”), autonomy, and self-development. These criticisms have been made from other intellectual, cultural, social, spiritual and wisdom traditions, but may also be found in critical and radical traditions within Western thought. In this article, exponents of ten different theoretical orientations within or modalities of psychotherapy reflect on one or two key aspects of their respective theories which, together, offer a holistic conception of the person; account for family/social/cultural context; provide an understanding of the human trend to homonomy (or belonging) alongside autonomy; articulate a relational understanding of human development, attachment to and engagement with others; and emphasise spirit, group, and community. As such, these psychotherapies – and critiques of Western psychotherapy – offer a wider vision of the scope and practice of psychotherapy and its relevance in and to Aotearoa New Zealand. Whakarāpopoto E tū ana te whakapae, e kaha rawa ana te whakapau wā ki te takitahi a te whakaora hinengaro o te Uru me te Raki i te takitahi, te whakaī, me te whaiaro (“te Whaiaro”), tino rangatiratanga, me te whanaketanga whaiaro. I ara ake ana ēnei kūrakuraku i ētahi atu tikanga hinengaro, ahurea, hapori, wairua, me te mātauranga, engari ka kitea anō hoki i roto i ngā tikanga arohaeheanga rerekē hoki o te whakaarohanga Taiuru. Kei tēnei kōrero, ko ngā tauira o ngā ariā tekau āhua mau ki roto, ki te āhua rānei o te kaiwhakaora hinengaro e whakaata ana i tētahi, ētahi tirohanga rānei o ā rātou ake aria, ā, ngātahi e tuku ariā tapeke ana o te tangata; whakaaturanga horopaki whānau/hāpori; whakarato moohiotanga o te ia o te tangata ki te whakaōrite (whai tūrangawaewae rānei) i te taha o te tino rangatiratanga. Ki te whakapapa mātauranga whakapā ki te ira tangata, tōna whakapiri ki me te whakapiri ki ētahi atu hoki, ā, ka whakatāpua wairua, rōpū, hāpori hoki. Koia rā, ko ēnei kaiwhakaora hinengaro – paearu kaiwhakaora hinengaro o te Uru – e tuku tirohanga whānui ana o te matapae me te mahi a te kaiwhakaora hinengaro me ana whakapaanga katoa i Aotearoa nei.

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20

Lilley, Spencer C. "Whakapapa: Genealogical information seeking in an indigenous context." Proceedings of the Association for Information Science and Technology 52, no. 1 (January 2015): 1–8. http://dx.doi.org/10.1002/pra2.2015.145052010031.

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21

O'Connor, Peter, and Moema Gregorzewski. "The intellectual whakapapa informing the New Zealand Drama Curriculum." Teachers and Curriculum 22, no. 1 (August 3, 2022): 9–19. http://dx.doi.org/10.15663/tandc.v22i1.415.

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Underpinning drama education in New Zealand is the desire to improve the lives of individuals, communities and societies by catalysing embodied learning in and through the art form of theatre. Learning in drama is intended to foster well-being, social cohesion and active citizenship. Put another way, drama education in New Zealand has always been about more than training actors for the theatre stage. It has been about fostering the development of actors who engage in, on and with the world. This determination has led to the particular pedagogical and curricular response that frames how drama is taught in New Zealand. In drama education in New Zealand we have focused for a generation on working practically to explore the nature of drama as a meaning making tool. Students not only study theatre by passively watching, they actively partake in framed fictional worlds and reflect on these embodied experiences. By engaging students in dramatic encounters, we argue drama education bears the potential to engage in critical and creative engagement with pivotal social issues in the real world (Anderson & O’Connor, 2015). The nature of the meaning making has seen a deliberate privileging of non-naturalistic forms of drama presentation and representation. Progression is understood in the curriculum as moving from exploration of narrative through imagined and social play at junior primary to understanding how to use conventions as dramatic structuring devices (Ministry of Education, 2007). This can be understood as a conventions approach (CA) to drama education. In this article we consider the pedagogical and theatre traditions that informed the New Zealand curriculum to contextualise the planned curriculum refresh in 2023.

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22

Clarke, Eileen. "From Kaitiaki to Branch Office: The Bureaucratisation of Whakapapa." AlterNative: An International Journal of Indigenous Peoples 2, no. 1 (September 2006): 138–73. http://dx.doi.org/10.1177/117718010600200107.

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23

Park, Julie, and Judith Littleton. "Whakapapa in anthropological research on tuberculosis in the Pacific." Sites: a journal of social anthropology and cultural studies 8, no. 2 (2011): 6–31. http://dx.doi.org/10.11157/sites-vol8iss2id180.

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24

Ware, Felicity, Mary Breheny, and Margaret Forster. "Kaupapa Kōrero: a Māori cultural approach to narrative inquiry." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (December 5, 2017): 45–53. http://dx.doi.org/10.1177/1177180117744810.

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In Indigenous culture, stories are a common repository of knowledge and facilitate the process of knowing. Māori academics (Indigenous to Aotearoa New Zealand) have developed approaches based on key principles of Māori research, oral traditions and narrative inquiry to express experiences as Māori. To extend this, a Māori approach called Kaupapa Kōrero was developed to gather, present and understand Māori experiences. The application of whakapapa (genealogy) as a relational analytical framework provided a way of identifying personal kōrero (stories) and integrating them within layers of interrelated kōrero about their whānau (family), te ao Māori (Māori culture) and society that influences contemporary experiences of being Māori. Whakapapa also enabled a cross-examination of kōrero and identification of common intersecting factors such as Māori ethnicity, age, parenting status and socioeconomic position. This Māori narrative approach revealed a more complex and nuanced understanding of the interrelatedness and influence of societal expectations, indigeneity, Māori culture and whānau.

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25

Carter, Philip D. "The Ongoing Training of a Psychodramatist." Ata: Journal of Psychotherapy Aotearoa New Zealand 19, no. 1 (September 18, 2015): 25–34. http://dx.doi.org/10.9791/ajpanz.2015.03.

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This paper is structured as a narrative so that the reader may not just have an understanding of the content but also an experience of it. The value of naivety, alertness, and readiness is highlighted. I describe core experiences that have shaped my identity and functioning as a psychodramatist. The narrative is one expression of what it is to have the ancestral bounty of both Māori and European lineages. It is a unique expression. There is no claim that any other person has to be like this. Whakarāpopotonga I tuhia paki waitarahia tēnei kia āta mau pai ai te ngako o te kaupapa i tua atu i te whai wheako whaiarohanga mai i te tuhinga. E whakatairangahia ana te matapoporo o te harakore te koi me te hikaka. Ka whakaahuatia atu ngā wheako whakatau nei i taku tuakiri me tēnei tūmomo mahi āku. Ko te pakiwaitara tētahi whakaatanga whiwhi whakapapa karangarua; Māori Pākehā. He whakapuakinga takitahi. Ehara tēnei i te whakapae me pēnei anō hoki ētahi atu tāngata.

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26

Wiapo, Coral, and Terryann Clark. "Weaving together the many strands of Indigenous nursing leadership: Towards a Whakapapa model of nursing leadership." Nursing Praxis Aotearoa New Zealand 38, no. 2 (July 2022): 4–11. http://dx.doi.org/10.36951/27034542.2022.08.

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This article builds on current leadership theories and incorporates mātauranga Māori (Māori knowledge systems) and Kaupapa Māori methodology to inform a new model of Indigenous nursing leadership. The development of this model was inspired by one Māori nurse as she navigated her own leadership style that didn’t ‘neatly fit’ within existing theories of leadership. The development of the Whakapapa nursing leadership model recognised her inherent mana and dignity as an Indigenous woman, a nurse, and lesbian; alongside the learned skills, the history, relationships, aspirations, and responsibilities that she negotiated in her role. This model recognises the mauri (essence) of a person, demonstrating that leadership cannot be separated from the whole, that it is dynamic and intrinsically connected through whakapapa (ancestry). The authors propose the weaving together of many strands of leadership; utilising existing mainstream models but with additional strands sourced from mātauranga Māori – mana taurite (pursuing fairness and equity), whakatu tōtika (seeking the best solutions), i te wa tika me te waahi (in the right time and place), whakamana te tāngata (uplifting the dignity of people), ngā piki me ngā heke (embracing the ups and downs), tika, pono, aroha (acting with integrity) and te whānau, te hapū, te iwi (being accountable to the collective). While these strands are not exhaustive, they intertwine with other unique nursing leadership attributes to create a strong and inclusive leadership model. Hence, leadership is like a kete (basket) - each kete is unique, has its own kōrero (story), its own strengths, and weaknesses; and is beautiful in its wholeness. Utilising a Whakapapa nursing leadership approach can enhance outcomes for Māori nurse leaders to be authentically themselves for the betterment of their services, teams, whānau and hapori (communities).

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27

Connor, Helene. "Ko te Rākau Hei Tohu Mō te Rangahau Me te Tuhi Whakapapa: Tree Symbolism as a Method for Researching and Writing Genealogy." Genealogy 5, no. 2 (March 25, 2021): 29. http://dx.doi.org/10.3390/genealogy5020029.

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This article discusses a method for researching and writing whakapapa (genealogy) based on the symbolism of the tree. Utilizing tree symbolism as a method for researching and writing genealogy is conceived as a literary device for documenting both individual and collective life histories. It is an approach that was developed as being distinctively Māori, but at the same time able to be adapted by other ethnic groups and communities. The method consists of the following aspects of tree symbolism: the roots (family heritage); the trunk (what sustains and gives purpose to one’s life); the branches (the different paths our lives follow); the fruits (what we bring to our maturity); the forest (connections with others). Tree symbolism can be adapted for any ethnic group by utilizing the metaphor of a tree that has particular relevance to the particular group. It can also be adapted for community groups. For the most part, though, this article will focus on the Tōtara tree and its significance around researching and writing about whakapapa for Māori.

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28

Webber and O’Connor. "A Fire in the Belly of Hineāmaru: Using Whakapapa as a Pedagogical Tool in Education." Genealogy 3, no. 3 (July 12, 2019): 41. http://dx.doi.org/10.3390/genealogy3030041.

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The numerous iwi (tribes) and hapū (subtribes) of Te Tai Tokerau (Northland) have a long whakapapa (genealogy) of influential leaders that have made a significant impact on the Māori world and beyond. However, ruinous media narratives that focus without relent on poverty, low employment, inadequate housing, and lagging educational outcomes—particularly among Māori—continue to negatively impact the ways students from this region define their identity. This paper presents a number of strengths-based narratives—focusing on tūpuna (ancestors) from Te Tai Tokerau whakapapa—that act as counter-narratives to this rhetoric. The paper discusses how these narratives can be used as powerful pedagogical tools that enhance Te Tai Tokerau Māori students’ self-efficacy, aspiration, optimism, and cultural pride, presenting them as powerful agents of their own destiny. This paper draws on data produced from a Marsden-funded study—led by Te Tai Tokerau descendents—that has collected and re-presented multifaceted hapū/iwi-based narratives that celebrate Te Tai Tokerau distinctiveness, success, history, and identity. This wider study has examined, contextualised, and celebrated diverse characteristics recurring in Te Tai Tokerau pūrākau (genealogical stories), pepeha (tribal sayings), waiata (songs), karakia (incantations), televisual materials, and written histories.

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29

Webb, Robert. "Whanau, whakapapa and identity in experiences of organ donation and transplantation." Sites: a journal of social anthropology and cultural studies 8, no. 1 (2011): 40–58. http://dx.doi.org/10.11157/sites-vol8iss1id154.

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30

Vilanova Miranda de Oliveira, Genaro, and Aline Freire de Carvalho Frey. "Merata e Whapakaka: expandindo noções de (auto)biografias pelas lentes Maori." esferas, no. 25 (November 17, 2022): 313–33. http://dx.doi.org/10.31501/esf.v1i25.14005.

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Partindo do documentário Merata: How Mum Decolonised the Screen (Mita, 2018), este artigo discute como perspectivas da cultura Māori expandem noções de (auto)biografia ocidentais. Ao interpretar o filme pelas lentes do whakapapa Māori (uma genealogia não-antropocêntrica), demonstra-se como o documentário (auto)biográfico revela, simultaneamente, uma narrativa pessoal e a história da resistência dos Māoris. Entrelaçadas à análise fílmica, o artigo incluí reflexões autobiográficas dos autores enquanto migrantes em Aotearoa Nova Zelândia.

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31

Goldsmith, Michael. "Strange Whakapapa: Colliding and Colluding Claims to Ancestry and Indigeneity in Aotearoa." Sites: a journal of social anthropology and cultural studies 10, no. 1 (2013): 73–92. http://dx.doi.org/10.11157/sites-vol10iss1id234.

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32

Graham, James. "Kia ū, kia mau ki tō Māoritanga: A Whakapapa (genealogical) Approach to Research." International Journal of Interdisciplinary Social Sciences: Annual Review 1, no. 6 (2007): 57–68. http://dx.doi.org/10.18848/1833-1882/cgp/v01i06/51726.

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33

Glover, Marewa, and Benedicta Rousseau. "'Your child is your whakapapa': Maori Considerations of Assisted Reproduction and Human Relatedness." Sites: a journal of social anthropology and cultural studies 4, no. 2 (2007): 117–36. http://dx.doi.org/10.11157/sites-vol4iss2id76.

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34

Park, Hong-Jae. "DEEP AGING: THE CONNECTION THAT SURVIVES DEATH AND ITS ROLE IN INCREASING HUMAN–NONHUMAN RELATIONSHIPS." Innovation in Aging 6, Supplement_1 (November 1, 2022): 342–43. http://dx.doi.org/10.1093/geroni/igac059.1354.

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Abstract Ageing is part of life, and so is death. Although death will involve all of us over time, it is often regarded as a taboo topic, and bonds with the dead are seldom acknowledged in contemporary times. The aim of this paper is to present selected insights on the connection that survives death and its role in increasing human/non-human relationships, learned from two indigenous knowledges—whakapapa (genealogical connections in Maori) and filial piety (respect/care for parents and ancestors). Data were collected from semi-structured interviews with 49 key informants (Maori=25; Korean=24) between 2019 and 2021 in New Zealand and South Korea. A modified thematic analysis method was used to analyse the data obtained in a bilingual research context. The research findings show that the connectedness with ancestors or deceased loved ones is a significant part of the participants’ mental and social lives, emphasised in both whakapapa and filial piety/ancestor veneration traditions. Maori participants were likely to consider their natural environment (for example, land and water) as a common good for all generations, while Korean counterparts viewed it (for example, a mountain) as the place where ancestors were remembered and venerated. Participants’ awareness of the post-mortem relationships was associated with their connection with nature and spiritual practices. Overall, this study suggests that there are several possible ways that older people could do ‘something’ prior to death for their remaining families and friends, ranging from activities concerning death talk, end-of-life preparation, legacy building and after-life planning, to connectedness with nature and non-human beings.

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35

Webster, Steven Sebastian. "Are Maori Hapu ‘Houses’? Are Whakapapa ‘Strategic Improvisations’? The Ethnohistorical Evidence from Ngai Tuhoe." Sites: a journal of social anthropology and cultural studies 10, no. 1 (2013): 30–50. http://dx.doi.org/10.11157/sites-vol10iss1id232.

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36

Boulton, Amohia, Tanya Allport, Hector Kaiwai, Gill Potaka Osborne, and Rewa Harker. "E hoki mai nei ki te ūkaipō—Return to Your Place of Spiritual and Physical Nourishment." Genealogy 5, no. 2 (April 30, 2021): 45. http://dx.doi.org/10.3390/genealogy5020045.

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This paper presents the findings of the Perceptions of Papakāinga project, which explores the connection between place, genealogy, and identity for two Māori (New Zealand’s Indigenous people) communities: one living within an iwi (tribal) context, and one living within an urban context. The research explores how Māori-specific concepts which define home and identity are perceived and enacted across all participants, and how participants define ‘home’ in relation to fluid understandings of genealogy, community, and identity. Across the diverse experiences of participants, the concept of ‘whakapapa’ (genealogy), can be seen to act as a way to understand the connections between identity, people and place.

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37

Stephens, Māmari. ""Kei A Koe, Chair!" – The Norms of Tikanga and the Role of Hui as a Māori Constitutional Tradition." Victoria University of Wellington Law Review 53, no. 3 (October 31, 2022): 463–506. http://dx.doi.org/10.26686/vuwlr.v53i3.8005.

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Hui and hui rūnanga, Māori decision-making gatherings, are vital in Māori constitutionalism. Hui demonstrate the practical exercise of tikanga Māori. There is a set of relatively stable Māori legal norms, derived from tikanga Māori, that can be seen at work in such hui-based decision-making. These norms (mana, tapu, whakapapa, whanaungatanga and rangatiratanga) serve to strengthen and demonstrate group processes. They arguably do not establish merely optional guidelines for group behaviour; they can serve to constrain decision-making. A case study set in a hui in a modern Māori urban context serves to demonstrate the exercise of such Māori legal norms in civic decision-making.

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38

Dunn, Sarah, and Milly Locke. "Mātauranga Māori, inquiry and creative music-making in the primary music classroom: A Pākehā teacher’s journey." Teachers and Curriculum 22, no. 2 (November 3, 2022): 99–112. http://dx.doi.org/10.15663/tandc.v22i2.399.

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This article draws on a master’s study into programme decisions and processes of a Pākehā primary music teacher who sought to include mātauranga Māori (Māori knowledge), tikanga Māori (Māori practices) and te ao Māori (a Māori way of seeing the world) in their teaching practice. The study investigated how children are enabled to experience mātauranga Māori within an inquiry approach to teaching and learning, through engagement with taonga pūoro (singing treasures) and the whakataukī (proverb) of the whakapapa (genealogy) of Māori music as stimuli for creative music-making. Drawing on action research and self-study, I conducted an intervention of eight music lessons with 28 children from Years 3 and 4. Findings emerged from an analysis of student questionnaires, my teacher journal, student reflections, and scores and audio recordings of students’ creative music-making.In this article I focus specifically on two aspects of my findings:1. The way that the teacher-as-learner position within inquiry pedagogy complements the ethos of ako (reciprocal learning), and the way a holistic, integrated learning approach is supported by the centrality of interconnection within te ao Māori.2. The process by which a teacher might use the whakapapa of Māori music as a conceptual framework for inspiring a sound palette of the natural world in children and for scaffolding creative music-making.As a teacher I found that I could establish whanaungatanga (a family-like connection) in the primary music classroom through a relational pedagogy and valuing the children’s individuality through collaborative processes. This small study reinforced my belief that teachers need to take responsibility for their bicultural practices in the classroom, that a complementary ethos of inquiry and Māori approaches to teaching and learning can be fostered, that inquiry pedagogy can be effective in music education, and that practical approaches for experiencing Māori knowledge, inspired by Māori music, can flourish in the primary music classroom.

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39

Eruera, Moana. "He kōrari, he kete, he kōrero." Aotearoa New Zealand Social Work 24, no. 3-4 (July 8, 2016): 12–19. http://dx.doi.org/10.11157/anzswj-vol24iss3-4id103.

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Weaving together traditional Māori knowledge from the past with our current practice realities of the present as a guide for the provision of tangata whenua supervision for the future. Körari as it is known in Te Tai Tokerau, commonly called flax or harakeke, is an important natural resource our tūpuna used for a range of purposes. Kōrari contains healing qualities and one of its practical uses both traditionally and today is weaving, and in particular weaving kete. Kete are symbolic in our whakapapa stories about the pursuit and application of knowledge and the tikanga used for weaving contain important stories, principles and practices that can guide us in our mahi and our lives.

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40

Defngin, Axel. "A Whakapapa of Tradition: 100 Years of Ngāti Porou Carving, 1830–1930 by Ngarino Ellis." Contemporary Pacific 34, no. 1 (2022): 236–38. http://dx.doi.org/10.1353/cp.2022.0018.

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41

Rameka, Lesley. "A Māori perspective of being and belonging." Contemporary Issues in Early Childhood 19, no. 4 (October 24, 2018): 367–78. http://dx.doi.org/10.1177/1463949118808099.

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Belonging and being are inextricably linked. From a Māori perspective, belonging and being can be viewed through a number of interconnected historical and contemporary frames. One frame is derived from Māori perceptions of the creation of the universe and genealogical relationships to the universe and everything in it. Another frame of belonging and being stresses increasingly diverse and complex positionings that require negotiation of radically different terrains of assumptions, behaviours, values and beliefs. This article explores two interrelated aspects of being and belonging from a Māori perspective: whakapapa (‘genealogical connections’) and whanaungatanga (‘family relationships’). It discusses how each aspect has changed over time as a result of colonisation, urbanisation and western education, and identifies how the reflection of each has been transformed.

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42

Peterson, William. "Reclaiming the Past, Building a Future: Māori Identity in the Plays of Hone Kouka." Theatre Research International 26, no. 1 (March 2001): 15–24. http://dx.doi.org/10.1017/s0307883301000025.

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Hone Kouka's historical plays Nga Tangata Toa and Waiora, created and produced in Aotearoa/New Zealand, one set in the immediate aftermath of World War I, and the other during the great Māori urban migrations of the 1960s, provide fresh insights into the way in which individual Māori responded to the tremendous social disruptions they experienced during the twentieth century. Much like the Māori orator who prefaces his formal interactions with a statement of his whakapapa (genealogy), Kouka reassembles the bones of both his ancestors, and those of other Māori, by demonstrating how the present is constructed by the past, offering a view of contemporary Māori identity that is traditional and modern, rural and urban, respectful of the past and open to the future.

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43

Lythberg, Billie, and Dan Hikuroa. "How Can We Know Wai-Horotiu—A Buried River? Cross-cultural Ethics and Civic Art." Environmental Ethics 42, no. 4 (2020): 373–90. http://dx.doi.org/10.5840/enviroethics202042434.

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The complex interactions and ruptures between contemporary settler colonialism, environmental ethics, and Indigenous rights and worldviews often emerge in projects of civil engineering. The continued capture, control and burial of natural water courses in Aotearoa-New Zealand is a case in point, and exemplifies a failure to stay abreast of evolving understandings and renewed relationships we seek with our waterways, our ancestors. Wai-Horotiu stream used to run down what is now Queen Street, the main road in Auckland, Aotearoa-New Zealand’s largest city. Treasured by Māori as a source of wai (water) and mahinga kai (food), it is also the home of Horotiu, a taniwha or ancestral guardian—a literal ‘freshwater body’. However, as Tāmaki-Makaurau transitioned into Auckland city, Wai-Horotiu became denigrated; used as an open sewer by early settlers before being buried alive in the colonial process. How, now, can we know this buried waterway? Te Awa Tupua Act 2017 that affords the Whanganui River juristic personality and moral considerability offers one possible solution. It acknowledges that waterways, incorporating all their physical and metaphysical elements, exist in existential interlinks with Māori as part of their whakapapa (genealogical networks). This paper asks, can a corresponding and appropriate ethics of association and care be fostered in and expressed by the political descendants of British settlers (Pākehā) and later immigrants who live here under the auspices established by Te Tiriti o Waitangi in 1840? Here is a conversation between a Māori earth systems scientist and a Pākehā interdisciplinary scholar. Where Hikuroa speaks from and to direct whakapapa connections, beginning with pepeha, Lythberg’s narrative springboards from public art projects that facilitate more ways of knowing Wai-Horotiu. Together, we contend that a regard for Indigenous relationships with water can guide best practice for us all, and propose that creative practices can play a role in attaching people to place, and to waterways.

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44

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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45

Palmer, Beth A. "Holocene lahar deposits in the Whakapapa catchment, northwestern ring plain, Ruapehu volcano (North Island, New Zealand)." New Zealand Journal of Geology and Geophysics 34, no. 2 (June 1991): 177–90. http://dx.doi.org/10.1080/00288306.1991.9514455.

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46

O'Byrne, Ryan. "Collective person, connected gift: some preliminary thoughts on taonga, whakapapa, and ‘the gift’ in Maori art." Sites: a journal of social anthropology and cultural studies 8, no. 2 (2011): 216–146. http://dx.doi.org/10.11157/sites-vol8iss2id163.

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47

Roberts, Mere, Bradford Haami, Richard Anthony Benton, Terre Satterfield, Melissa L. Finucane, Mark Henare, and Manuka Henare. "Whakapapa as a Maori Mental Construct: Some Implications for the Debate over Genetic Modification of Organisms." Contemporary Pacific 16, no. 1 (2004): 1–28. http://dx.doi.org/10.1353/cp.2004.0026.

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48

Robertson, Natalie. "“Images still live and are very much alive”: whakapapa and the 1923 Dominion Museum Ethnological Expedition." Journal of the Polynesian Society 128, no. 1 (March 2019): 65–86. http://dx.doi.org/10.15286/jps.128.1.65-86.

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49

O'Carroll, Acushla Dee. "Māori Identity Construction in SNS." International Journal of Critical Indigenous Studies 6, no. 2 (June 1, 2013): 2–16. http://dx.doi.org/10.5204/ijcis.v6i2.99.

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Māori people (the Indigenous people of New Zealand) possess deep spiritual connections to the environment, landscape and seascape which can be markers of one’s identity and acknowledging where their ancestors came from and thus, where they come from. Traditionally, ones whakapapa (genealogy), language and knowledge were acquired within traditional spaces (such as the marae) and orally passed down through generations. These aspects of cultural are no longer restricted to oral traditions or to the marae space. An increased access to knowledge and information through the Internet and SNS (social networking sites) now provides alternative methods to finding out, learning more and engaging with aspects of Māori cultural identity. This paper will address notions of Māori cultural identity in ascertaining how Māori identity is formed and constructed using SNS.

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50

Wendt Samu, Tanya. "Charting the origins, current status and new directions within Pacific/Pasifika education in Aotearoa New Zealand." New Zealand Annual Review of Education 26 (July 1, 2021): 197–207. http://dx.doi.org/10.26686/nzaroe.v26.7138.

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This essay charts (and critiques) the formal education of Pacific-heritage peoples in Aotearoa New Zealand. As a diverse minority group, the education of Pacific-heritage peoples has been an explicit strategic priority for the Ministry of Education for over two decades, although the provision and experience of education for and by Pacific-heritage peoples in this country has, at the very least, a fifty year whakapapa. The author traces the current position of Pacific peoples using a broad socio-historical lens anchored in post-structural analysis principles, with an indigenous Pacific philosophical cast, in order to present a critique of the past that illuminates the present. Why is this important? The author argues that a deepened knowledge of such developments is an imperative for informed decision making in policy and practice, and for the research that should inform both.

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