Bibliografias temáticas / Tangata whenua

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Literatura científica selecionada sobre o tema "Tangata whenua"

Autor: Grafiati
Publicado: 4 de junho de 2021
Última modificação: 30 de julho de 2024

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Artigos de revistas sobre o assunto "Tangata whenua"

1

Shepherd, Toni, e Wiremu Woodard. "“Not Home” is Sometimes Where we Start". Ata: Journal of Psychotherapy Aotearoa New Zealand 16, n.º 1 (22 de outubro de 2012): 51–71. http://dx.doi.org/10.9791/ajpanz.2012.07.

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The colonisation of “home” — Aotearoa, New Zealand is motivated by the acquisition of land and natural resources. As more land is acquired indigenous peoples are driven further from a symbiotic relationship with the “home-land”, an indigenous worldview and ultimately their “selves”. The consequences of these disruptions have profound psychological effects. This article explores the idea that “home” is a social construct that reflects the reality of the dominant group. As indigenous peoples our idea of “home” is repudiated and subjugated, resulting in dislocation, marginalisation and discrimination with the intention of maintaining the dominant cultural home. Weaving through concepts of Indigenous parenting, decolonisation, tangata whenua, state housing, raupatu, premature babies, maungapohatu and spirituality, we arrive at how we as health practitioners can unlock our therapeutic paradigm. The essential inclusion of historical, socio-political and environmental elements opens us to the possibility of clearly seeing indigenous psychological issues in their whole context rather than locating dysfunction within the indigenous person and marginalised peoples. Ko te whakatauiwi o “kāinga” – Aotearoa, Niu Tīreni, ngana ana kia whai whenua, rawa taiao hoki. Ka rahi ake te whiwhi whenua ka tawhiti kē atu te tangata whenua i te taura here ki tōna tūrangawaewae, he tirohanga ā-ao a te tangata whenua, ā, mutu rawa ake, tōna tuakiritanga. Ko te mutunga mai o ēnei tauwhatinga ko te pānga taumaha ki te hinengaro. E tūhuri ana tēnei tuhinga i te whakaaro, ko te ariā “kāinga”, he hangana hāpori whakaahua mai i te pono o te rōpū matua. Ko tā te tangata whenua whakaaro mō “kāinga”, ka whakahahanihia, ka whakaitihia, ā, mutu rawa ake ka totara wāhi ruahia, ka aukatihia kia mārō ai te mau o te kāinga ahurea matua. E raranga haere ana i ngā aronga Māori whāngai tamariki, wetenga uruwhenua, tangata whenua, whare kāwanatanga, raupatu, pēpē kokoti tau, Maungapōhatu, me te wairuatanga, ka kitea me pēhea e taea ai e tātou e ngā kaimahi hauora te whakatuwhera i ā tātou tikanga whaiora. Mā te whakauru wāhanga mai o ngā kōrero o mua, o te hāpori- tōrangapū me te pūtaiao tērā pea ka mārama te kitea o ngā take hinengaro Māori i roto i tōna ake ao kāre e kimi noa ihotia te mate i roto i ngā tāngata whenua me ngā iwi taitapainga.
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Iorns Magallanes, Catherine. "The Use of Tangata Whenua and Mana Whenua in New Zealand Legislation: Attempts at Cultural Recognition". Victoria University of Wellington Law Review 42, n.º 2 (1 de agosto de 2011): 259. http://dx.doi.org/10.26686/vuwlr.v42i2.5134.

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This paper discusses the range of uses of the phrases tangata whenua and mana whenua in New Zealand Acts, the issues that have arisen as a consequence, and identifies some suggestions for addressing those issues.
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Tolbert, Sara, Helen Mora, Matiu Ratima e Mel Tainui. "Desettling science through partnership". Set: Research Information for Teachers, n.º 3 (20 de dezembro de 2023): 3–10. http://dx.doi.org/10.18296/set.1536.

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In this article, we share how developing and following tikanga was integral to our enactment of mana ōrite in the local curriculum as we (tangata whenua and tangata Tiriti) collaborated on a Year 7 science unit: Plants, Place, and People. Our initial thinking as we approached this unit had been to look for connections between mātauranga Māori, the New Zealand science curriculum, and a prior unit on plants that the lead teacher partner had developed. However, through ongoing conversations with tangata whenua, mana whenua, and kaiako Māori at the outset and throughout this work, we concluded that this approach was misguided. Instead, we recognised that for this unit on plants, it made more sense to start with mātauranga Māori o te ao tūroa—Māori knowledge about the natural world—and then use mātauranga Māori and science as lenses for understanding plants, place, people, and the relationships between them. Findings reveal how this mōhiotanga-enhancing approach created space for students in a superdiverse classroom to share their own narratives and experiences, in a process of “desettling” expectations in science.
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Fraser, Sarah, e Lynne Briggs. "Bi-culturalism and accountability: Fundamental changes in social work practice in Aotearoa New Zealand 1984 – 1990". Aotearoa New Zealand Social Work 28, n.º 1 (8 de julho de 2016): 43–51. http://dx.doi.org/10.11157/anzswj-vol28iss1id118.

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A number of key events took place in the history of the Aotearoa New Zealand Association of Social Workers (ANZASW) in the mid-1980s and early 1990s. This article explores critical developments and debates in the lead up to the 1986 Turangawaewae conference at which the bi-cultural structure of the Association first emerged. The proceedings of the conference itself are examined and the subsequent establishment of a unique system of accountability for ANZASW members discussed. These events are considered significant in the shaping of the Association’s current structure, bi-lingual Code of Ethics (ANZASW, 2015), its competency assessment processes and in its contribution to the era of professional registration.While it is impossible to clearly delineate a beginning point, the article picks up the Association’s story in 1984. It is told from the perspective of the first two Manuhiri Caucus Presidents, Sarah Fraser (1986-1988) and Lynne Briggs (1988 – 1990), and gives voice to some of the participants involved through reference to documents and communications of the time. Other than the points at which the histories of the Manuhiri (later renamed as Tau Iwi) and Tangata Whenua (later renamed as Tangata Whenua Takawaenga o Aotearoa) caucuses intersect, it is the authors’ view that the important and ground breaking history of the Tangata Whenua Caucus is not theirs to relate.
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Harman, Kristyn. "Tangata Whenua: An Illustrated History". Australian Historical Studies 46, n.º 3 (2 de setembro de 2015): 479–80. http://dx.doi.org/10.1080/1031461x.2015.1078933.

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Jennings, Christopher G. "Tangata Whenua: An Illustrated History". Journal of Island and Coastal Archaeology 12, n.º 1 (21 de outubro de 2016): 145–46. http://dx.doi.org/10.1080/15564894.2016.1239662.

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Tone, Lama, e Charmaine ‘Ilaiū Talei. "Mana Moana". Art/Research International: A Transdisciplinary Journal 8, n.º 2 (31 de janeiro de 2024): 471–98. http://dx.doi.org/10.18432/ari29761.

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Our article is an investigation of the architectural meanings of Moana when located in Aotearoa, as Pacific practitioners, designers, and academics. This article will traverse sensitive topics, such as how Aotearoa’s Pacific peoples relate to Tangata Whenua today and how this is expressed in the built space. How can we navigate Te Tiriti o Waitangi through our voyaging histories, moving beyond the muddy relations within urban conditions in Aotearoa? The phrase Mana Moana is used to refer to the ancestral relationships between Tangata Whenua and the wider Moana, or vast Pacific region, as a positioning framework for our discussions. Mana Moana reinforces connected genealogies of Māori and Pacific peoples across deep time and space beyond the shores of Aotearoa, New Zealand. The article draws on architectural case studies from Aotearoa that investigate placemaking concepts and praxes that provoke, educate, and inspire current and future built environments of Aotearoa, New Zealand.
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Johnson, Suzanne. "Creating Space to Meet the Other". Ata: Journal of Psychotherapy Aotearoa New Zealand 16, n.º 2 (17 de dezembro de 2012): 235–48. http://dx.doi.org/10.9791/ajpanz.2012.23.

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This paper reflects on the creation and experience of the New Zealand Association of Psychotherapists’ Annual Conference and its theme, “The Face of the Other”. It is written by a member of the Conference Organising Committee in a personal capacity and from a personal perspective. The author’s role on the Committee was largely focused on relationship-building and communication. The author — and article — suggests that the Committee and the Conference itself were influenced by our Association’s aim to work toward partnership with Māori, as tangata whenua, people of this land. My reflections are influenced by my encounters with Committee colleagues, keynote and panel speakers, and two of the papers I attended. Waitara E whakaata ana tēnei tuhinga i te auahatanga me te wheako o te Hui ā-Tau a te Rōpū Kaimahi Hinengaro o Aotearo me tana kaupapa: “Te Kanohi o Tētahi Atu.”. Nā tētahi o ngā mema o te Rōpū Whakahaere o te Hui i tuhi i raro i tōna ake mana, ā, mai hoki i ōna ake whakaaro wheako. Ko tā te kaituhi mahi i runga i te Komiti i te nuinga o te wā, e arotahi ana i ngā ara taura here whakawhitinga kōrero hoki. E hōmai ana te kaituhi-me te tuhinga-i mau te Komiti me te Huinga, ki raro i tā mātou whāinga ki te whai kia tūtahi ki te Māori, te tangata whenua. te tangata tuatahi o tēnei whenua. Ko aku whakaatanga i hua ake i aku tūtakitanga ki ngā hoa o te Komiti, ngā kaikōrero, mai i te kaikōrero matua ki ngā kaikōrero rārangi, ā, mai i ngā kauhau e rua i haere au ki te whakarongo.
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Fleming, Anna Hinehou. "Ngā Tāpiritanga". Ata: Journal of Psychotherapy Aotearoa New Zealand 22, n.º 1 (24 de setembro de 2018): 23–36. http://dx.doi.org/10.9791/ajpanz.2018.03.

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While Western attachment theory has tended to focus on the interpersonal attachments between people, indigenous Māori attachment perspectives have always included connections and relationships to aspects outside of the interpersonal domain. Collective, cultural and tikanga-based extrapersonal relationships are significant in Te Ao Māori and include connection to whānau/hapū/iwi (extended family and community groups), whenua (land and the natural world), and wairua (interconnection and spirituality). Alongside vital interpersonal relationships, these extrapersonal connections are substantial to the development of an indigenous Māori self which is well and supported within a holistic framework. This article explores the extrapersonal connections outlined above, their importance to Hauora Māori and implications for the practice of psychotherapy in Aotearoa New Zealand.WhakarāpopotongaI te wā e warea ana te arotahi kaupapa piripono a te Uru ki te piringa whaiaro tangata ki te tangata, ko tā te Māori tirohanga piripono he whakauru i ngā here ngā whanaungatanga ki ngā āhuatanga i tua atu i te ao whaiaro. He take nunui te whānau kohinga ahurea o te Ao Māori whakakaohia ki tēnei te here ā-whānau, ā-hāpū, ā-iwi (whānau whānui me ngā rōpū hāpori), te whenua, te taiao me te wairua (ngā taura here, te waiuratanga). I tua atu o ngā here whaiaro he wāhanga tino nui tō ēnei kohinga ahurea ki te whanaketanga o te mana motuhake o te tangata whenua Māori e ora ana e tautokohia ana e te papa whānui nei. E wherawhera ana tēnei tuhinga i ngā here whakawaho kua whakaarahia i runga ake nei, te hira o ēnei ki te Hauora Māori me ngā whakahīrau mō ngā mahi hauora hinengaro i Aotearoa.
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King, Lisa. "KIAORA – the emerging construction of a bicultural professional supervision model". Aotearoa New Zealand Social Work 26, n.º 1 (15 de maio de 2016): 20–28. http://dx.doi.org/10.11157/anzswj-vol26iss1id51.

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The KIAORA model is the culmination of responding to the challenge of constructing a personal model of professional supervision within a bicultural worldview. Mātauranga Māori and kaupapa Māori is the tūrangawaewae for construction of a personal model of professional supervision for a Tangata Whenua social work practitioner seeking to transform the Aotearoa New Zealand professional supervision space.
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Teses / dissertações sobre o assunto "Tangata whenua"

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Webster, Karen Lesley. "Whakapiri tātou, hei manaaki tangata, hei manaaki whenua. Effective governance for urban sustainability". AUT University, 2009. http://hdl.handle.net/10292/854.

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This thesis examines the role of local government elected members to progress urban sustainability, and the views of Māori leaders’ on governance and sustainability. It is set within a wider context of local government reform and changing expectations of governance and captures a point in time in the evolution of Pākehā and Māori governance structures in Aotearoa New Zealand. The thesis contributes to the paucity of scholarship in these fields. Local government has evolved from the early provincial legislatures, to acknowledge Te Tiriti o Waitangi and recognise the importance of sustainable development. The Local Government Act 2002 fundamentally changed the role and purpose of New Zealand local government. At the heart of both Te Tiriti o Waitangi and the LGA was the aspiration for community and Māori participation in local governance and progress towards sustainable development. The ‘three-house concept’ described in the Raukawa Trustees partnership-two cultures development model (Winiata 2005) and the Community Sector Taskforce (2006) model is reflected in the structure of this thesis. It provides for a Pākehā House, a Tikanga Māori House and a Treaty House – a conceptual space where Māori and Pākehā values and practices can come together in mutual respect. The Pākehā House of the thesis establishes a broader role for New Zealand elected members to promote urban sustainability by focusing on cross-sector collaboration and multi-level governance. While multi-level governing was found to be widespread across urban territorial authorities, an elected member focus on collaboration was notably absent. Aotearoa New Zealand’s urban local authorities had begun mainstreaming sustainable development practices. Environmental management and restoration activity was widespread. Initiatives progressing social and cultural well-being were gaining prominence. The Tikanga Māori House recognises that the LGA 2002 had failed to bring about transformation of Māori participation in local government. Where the Māori voice struggled to be heard, the Act’s discretionary provisions had tended to preserve the status quo. Two paths to the future are offered: firstly, constitutional change - a new system of local government that recognises the validity of tino rangatiratanga as an equal authority, which could be modeled on the working examples of Treaty-based governance presented in this thesis. Secondly, improvements to the current system of local government are recommended. They are: - Hui and whanaungatanga, as a path to consensus decision-making. - Iwi authorities be recognised as local authorities, to provide opportunities for urban Māori to participate in local government. - The status of iwi management plans be lifted, and they be mandatory in the way that a district plan is mandatory. - The mana whenua relationship be strengthened to increase the capacity of mana whenua to consult with tauiwi in their rohe, and exercise kaitiakitanga and manaakitanga. These improvements need to be based on an effective parallel model of Māori representation, or Māori wards and seats. The Treaty House presents a case for strengthening a partnerships approach to governance. The effective inclusion of both Pākehā and Māori communities alike is identified as a prerequisite for further progress towards urban sustainability in Aotearoa New Zealand.
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Tipuna, Kitea. "Whakawhiti whakaaro, whakakotahi i a tatou convergence through consultation : an analysis of how the Māori world-view is articulated through the consultation processes of the Resource Management Act (1991) : a thesis submitted to Auckland University of Technology in partial fulfilment of the Master of Arts, 2007 / Kitea Tipuna". Click here to access this resource online, 2007. http://hdl.handle.net/10292/370.

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Nikora, Linda Waimarie. "Maori social identities in New Zealand and Hawai'i". 2007. http://adt.waikato.ac.nz/public/adt-uow20071128.155912/index.html.

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Livros sobre o assunto "Tangata whenua"

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Anderson, Atholl. Tangata whenua: A history. Wellington, New Zealand: Bridget Williams Books, 2015.

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Stafford, D. M. Tangata whenua: The world of the Maori. North Shore, New Zealand: Penguin Group, 2008.

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Susan, Butterworth, e Stout Research Centre for New Zealand Studies. Treaty of Waitangi Research Unit, eds. Policing and the tangata whenua, 1935-85. Wellington, N.Z: Treaty of Waitangi Research Unit, Stout Research Centre for New Zealand Studies, Victoria University of Wellington, 2008.

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4

R, Koroheke Chris G., Peterson Dana R, Sanson Marion B e New Zealand. Office of the Parliamentary Commissioner for the Environment., eds. Proposed guidelines for local authority consultation with tangata whenua. Wellington: Office of the Parliamentary Commissioner for the Environment, 1992.

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5

K, Douglas E. M., Robertson-Shaw Mark e Foundation for Indigenous Research in Society and Technology (New Zealand), eds. Indigenous peoples & justice =: Tangata whenua i roto i te tika. [Auckland, N.Z: F.I.R.S.T. Foundation, 1999.

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Alan, Duff. What becomes of the broken hearted? Auckland, N.Z: Vintage, 1996.

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Alan, Duff. What becomes of the broken hearted? London: Vintage, 1997.

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Alan, Duff. What becomes of the broken hearted? Sydney: Random House Australia, 1996.

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9

Leaf, Joan M. Islands in the ocean. Porirua, N.Z: National Pacific Press, 2007.

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10

Grace-Smith, Briar. Purapurawhetū. Wellington, N.Z: Huia Publishers, 1999.

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Capítulos de livros sobre o assunto "Tangata whenua"

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Came, Heather, e Francis Kewene. "Teaching Health Promotion in Aotearoa: A Tangata Whenua and Tangata Tiriti Perspective". In International Handbook of Teaching and Learning in Health Promotion, 309–20. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-96005-6_20.

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Rountree, Te Aroha. "Jesus Does a Haka Boogie: Tangata Whenua Theology". In Theologies from the Pacific, 47–62. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74365-9_4.

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Proctor, Liz. "Toi tu te whenua, toi tu te tangata: A Holistic Māori Approach to Flood Management". In Ethnographic Worldviews, 109–23. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6916-8_9.

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Anderson, Atholl. "Te Ao Tawhito: The Old World". In Tangata Whenua: A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_1.

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Binney, Judith. "Te Ao Hou: The New World". In Tangata Whenua: A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_2.

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Harris, Aroha. "Te Ao Hurihuri: The Changing World". In Tangata Whenua: A History. Bridget Williams Books, 2015. http://dx.doi.org/10.7810/9780908321537_3.

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Pocock, J. G. A. "Tangata Whenua and Enlightenment Anthropology". In The Shaping of History, 38–61. Bridget Williams Books, 2001. http://dx.doi.org/10.7810/9781877242175_3.

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Anderson, Atholl. "Te Ao Tawhito: The Old World". In Tangata Whenua: An Illustrated History, 16–187. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_1.

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Binney, Judith. "Te Ao Hou: The New World". In Tangata Whenua: An Illustrated History, 190–349. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_2.

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Harris, Aroha. "Te Ao Hurihuri: The Changing World". In Tangata Whenua: An Illustrated History, 352–487. Bridget Williams Books, 2014. http://dx.doi.org/10.7810/9781927131411_3.

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Trabalhos de conferências sobre o assunto "Tangata whenua"

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Titford, Chris, Etienne Neho e Phil Wihongi. "Enabling place to stand with mana: Tū ana te mana o te whenua!" In 7 Experiences Summit 2023 of the Experience Research Society. Tuwhera Open Access, 2024. http://dx.doi.org/10.24135/7es.10.

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Te Maharatanga o Ngā Wai stands as a demonstration of the quality of place that can be created through true partnership and one which allows for an immersive experience irrepressibly connected to the areas past present and future. Through physical elements and digital media, members of the public are invited to remember and respect the stream that once flowed through this site, and to question the wider plight of the streams and water systems that used to lend their mana and mauri to the city centre, now covered over, reclaimed, piped away and largely forgotten by the city. This was a pilot project conceived to test a new way of working in partnership with tangata whenua with focus on growing native human resource, Te Maharatanga o Ngā Wai has been proven to work, and to offer benefits for all involved, particularly for place.
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Thompson, Geoff, John McNeil e John Wells. "Tirohanga Whanui Footbridge, Auckland, NZ". In Footbridge 2022 (Madrid): Creating Experience. Madrid, Spain: Asociación Española de Ingeniería Estructural, 2021. http://dx.doi.org/10.24904/footbridge2022.244.

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<p>Māori, the tangata whenua (people of the land) in Aoteroa (New Zealand), have very rich, deep-seated cultural connections with wahi (place) and nature. Clients, designers and constructors alike, have begun to understand that ‘story telling’ and ‘place making’ are mutually inclusive strengths. This has seen a steadily growing trend in the New Zealand bridge landscape, where kōrero (cultural narrative) is incorporated in design and delivery of projects large and small.</p><p>The Tirohanga Whānui (panoramic views) Footbridge in Auckland is a project where kōrero is integrated into the design. The bridge is an example of architectural design through kōrero, parametric design and structural features. The 104m long three span truss hybrid has organic voids with apertures that vary in response to the stresses in the structure. With the people-focused cultural lens in mind, the bridge detailing will be discussed.</p><p>This paper will also highlight the unique features of a few bridge projects from Aotearoa (New Zealand), showing the smart and sometimes subtle connections these bridges have with nature and iwi (local community or tribe).</p>
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Mortensen Steagall, Marcos. "Mai Tawhiti: a story of research collaboration in Aotearoa New Zealand between a Māori and a non-Māori practitioners". In LINK 2023. Tuwhera Open Access, 2023. http://dx.doi.org/10.24135/link2023.v4i1.204.

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In recent decades, there has been an emergence of academic discourse about the Global South and Indigenous knowledge internationally, opening opportunities for practice-led research due to the rich epistemologies from Aotearoa. In New Zealand, Māori designers and artists have enriched and redefined the conceptual boundaries of how research is conducted in the academy by providing access to different ways of knowing and alternative methods for leading and presenting knowledge. Despite the exponential growth in global interest in Indigenous knowledge, there remains scant research on creative collaborations between Māori and non-Māori practitioners. Engaging in these collaborative approaches requires adherence to Māori principles to ensure a respectful process that upholds the mana (status, dignity) of participants and the research. This presentation focuses on a collaborative partnership between Māori and non-Māori practitioners that challenges conceptions of ethnicity and reflects the complexity of a globally multi-ethnic society. This presentation was articulated through the poetic photographic installation called 'Tangata Whenua,' supporting a practice-led PhD project entitled 'KO WAI AU? Who am I?'. This project explores how a Māori documentary maker from this iwi (tribe) might sensitively address the grief and injustice of a tragic historical event. In this creative partnership, the researchers collaborated to record the land still bearing the painful remnants of the colonial accounts of the 1866 execution of Toiroa’s ancestor Mokomoko. This presentation contributes to the understanding of cross-cultural and intercultural creativity. It discusses how the shared conceptualization of ideas, immersion in different creative processes, personal reflection, and development over time can foster collaboration.
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Paora, Tangaroa. "Applying a kaupapa Māori paradigm to researching takatāpui identities". In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.179.

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In this practice-led doctoral thesis I adopt a Kaupapa Māori paradigm, where rangahau (gathering, grouping and forming, to create new knowledge and understanding), is grounded in a cultural perspective and Māori holistic worldview that is respectful of tikanga Māori (customs) and āhuatanga Māori (cultural practices). The case study that forms the focus of the presentation asks, “How might an artistic reconsideration of gender role differentiation shape new forms of Māori performative expression”. In addressing this, the researcher is guided and upheld by five mātāpono (principles): He kanohi kitea (a face seen, is appreciated) Titiro, whakarongo, kōrero (looking, listening and speaking) Manaakitangata (sharing and hosting people, being generous) Kia tūpato (being cautious) Kāua e takahi i te mana o te tangata (avoiding trampling on the mana of participants). In connecting these principles and values that are innate within te ao Māori (Māori people and culture) the paper unpacks a distinctive approach taken to interviewing and photographing nine takatāpui tāne (Māori males whose sexuality and gender identification are non-heteronormative). These men’s narratives of experience form the cornerstone of the inquiry that has a research focus on tuakiritanga (identity) where performative expression and connectivity to Māori way of being, causes individuals to carry themselves in distinctive ways. The lived experience of being takatāpui within systems that are built to be exclusive and discriminatory is significant for such individuals as they struggle to reclaim a place of belonging within te ao Māori, re-Indigenise whakaaro (understanding), and tangatatanga (being the self). In discussing a specifically Māori approach to drawing the poetics of lived experience forward in images and text, the presentation considers cultural practices like kaitahi (sharing of food and space), kanohi ki te kanohi kōrero (face to face interviewing), and manaakitangata (hosting with respect and care). The paper then considers the implications of working with an artistic collaborator (photographer), who is not Māori and does not identify as takatāpui yet becomes part of an environment of trust and vulnerable expression. Finally, the paper discusses images surfacing from a series of photoshoots and interviews conducted between August 2021 and February 2023. Here my concern was with how a participant’s identitiy and perfomativity might be discussed when preparing for a photoshoot, and then reviewing images that had been taken. The process involved an initial interview about each person’s identitiy, then a reflection on images emanating from studio session. For the shoot, the participant initially dressed themseleves as the takatāpui tāne who ‘passed’ in the world and later as the takatāpui tāne who dwelt inside. For the researcher, the process of titiro, whakarongo, kōrero (observing, listening and recording what was spoken), resourced a subsequent creative writing exercise where works were composed from fragments of interviews. These poems along with the photographs and interviews, constituted portraits of how each person understood themself as a self-realising, proud, fluid and distinctive Māori individual.
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