This article draws upon a ‘tale from the field’ (Van Maanen, 1988) to encourage New Zealand and Australian teachers of history and social studies to appraise how their own perceptions of place and ...teaching about Indigenous peoples’ histories impact upon their students’ learning. Moreover, it explains why Uri Bronfenbrenner's (1979) ecological systems model (despite its limitations) can assist the process of critiquing the teaching of Indigenous histories in schools on both sides of the Tasman Sea. It concludes that place conscious Indigenous land-based learning experiences, resulting from mutually beneficial collaborations with Indigenous communities, are needed to enhance the teaching of Indigenous peoples’ histories in both countries.
Where does the object or idea begin, and where does it end as 'unseen' (and how do both those states of being provoke our thinking)? There is scope in Maori philosophising to think of the seen object ...or its idea in various ways, including as materially constituting the self and the rest of the world; as incomplete for a mental representation; as constituted in itself by the unseen (and thus not symbolic of any division between seen and unseen); and as co-constitutional with nothingness and presence. The possibilities of the seen object are several, especially if the concept of 'seen' is understood as immediately determined by its other.
This paper considers the consequences of the seen and unseen and the illogical in Maori thought for 'teach-learn' and in particular for the translation of teach-learn as 'ako' in the Maori language. It also discusses some possibilities for the term 'porangi', which is often quoted in relation to 'madness' but has deeper metaphysical potential that combines the reality of gloom/unseen alongside a heady potential. I refer to this phenomenon as 'giddying abjection' and turn it towards unpicking the certainty that ako as teach-learn replicates. Porangi can refer to self-derision, and I take certain statements of mine and destabilise them from their certainty. In that act I hope to show that students and scholars could follow a similar path with their own statements and, in so doing, subject their own utterances to madness.
Celotno besedilo
Dostopno za:
BFBNIB, DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
The burden of health inequities borne by Indigenous peoples can be overwhelming, especially when mothers and newborns’ lives are at stake and health services seem slow to invest in responsiveness. In ...Aotearoa (New Zealand), urgent action is required to eliminate persistent systemic inequities for Māori (Indigenous) whānau (family collectives that extend beyond the household). This Kaupapa Māori (by Māori, for Māori) qualitative study aimed to explore the views of health practitioners identified as champions by whānau of preterm Māori infants. Ten health practitioners were interviewed and asked about their involvement with the whānau, their role in explanations and communication, and their thoughts on whānau coping. Interview data were analysed using interpretative phenomenological analysis. Three superordinate themes were identified: working together in partnership, a problem shared is a problem halved, and sacred space. Collaboration between health practitioners and with whānau was important to the champions and central to their goal of enabling whānau autonomy. This was built on a foundation of connectivity, relationships, and a full appreciation that childbirth is a sacred time that is potentially disrupted when an infant is born prematurely. The values- and relationship-based practices of these champions protected and uplifted whānau. They showed that health practitioners have important roles in both the elimination of inequities and the sustaining of Māori self-determination. This championship is an exemplar of what culturally safe care looks like in day-to-day practice with Māori and is a standard that other health practitioners should be held to.
The global pandemic, with its multiple and far-reaching disruptions, has forced us to rethink and rewrite the world we live in. Chris Baker’s novel Kokopu Dreams (2000) sounds somehow prophetic today ...in the aftermath of the Covid-19 crisis. His work could be labelled as “speculative fiction” and placed among the umbrella categories of magic realism, science fiction and post-apocalyptic fiction. Set in Aotearoa New Zealand, the story focuses on the life of the few human survivors of a rapidly-spreading deadly illness caused by the rabbit calicivirus, illegally introduced into the country. The calicivirus has mutated and killed almost all the human population, who is now living in a land controlled by animals and spirits. The novel is also a template of transcultural writing, mixing Māori creation stories, Christian and Celtic mythologies, scientific issues and aspects of everyday life. Having grown up in a contact zone of different cultures―Baker is of Polynesian (Samoan), Anglo-Saxon and Celtic origin, but regards himself as a “Pacific” person―he shares that multiplicity of belonging which is a typical condition in the Pacific region today. Baker deals with a physical and cultural collective trauma, and the process of re-signification of the ethos in a bi-cultural country made of people of mixed ancestry, European and Māori. The re-elaboration of the epidemic experience is therefore based on both a Western rational representation and an indigenous mythical one.
Contributes a case study of Māori health service provider involvement using a Kaupapa Māori (Māori approach) to interpreting and utilising childhood immunisation data within the Taranaki region ...between 2017 and 2019. Reflects on some of the general challenges for Māori health service providers inworking with District Health Boards. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Despite increasing representation in higher education, Māori leaders are still seeking to overcome historical inequities and racial discrimination. This study investigates the circumstances of Māori ...leadership in higher education from a strength-based standpoint, highlighting the critical role Māori academics fulfil in senior leadership positions in Aotearoa/New Zealand universities by exploring Māori perceptions of the scope, influence and challenges of their senior leadership roles. These perceptions are described by five participants in the study and supported by literature predominantly authored by Māori academics. The qualitative study is underpinned by Political Race Theory, linking race and power at the individual level as well as at the institutional level. Findings give voice to senior leaders' answers to the critical question: how can Indigenous leadership secure sustainable, transformative change in Aotearoa/New Zealand universities. The response to this question is underscored by the notion of shifting leadership positioning from the back-foot reactive politics to a front-foot status of strategic and transformative leadership. Reporting on Stage Five of an Australian project - Walan Mayiny: Indigenous Leadership in Higher Education, this study is the second in a series of three international case studies investigating Indigenous leadership in higher education.
A Māori model of leadership practice Papesch, Te Rita
Te kaharoa the e-journal of indigenous Pacific issues,
2021, Letnik:
14, Številka:
1
Journal Article
Recenzirano
Odprti dostop
Looks at the model of practice (MOP) for leadership in competitive Kapa Haka created by her daughter, Te Wairere Te Pūāwaitanga o te Whakaaro Ngaia, to fulfil the requirements of her Masters in ...Management Communications and Te Reo Māori graduate degree at The University of Waikato, highlighting how it expresses and supports her own views and beliefs on what leadership is from a Māori perspective. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Te utu Collier, Zayne
Te Kaharoa,
12/2020, Letnik:
16, Številka:
5
Journal Article
Recenzirano
Odprti dostop
Short story. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand ...Licence.
Short story. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand ...Licence.
Short story. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand ...Licence.
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