Wednesday, March 05, 2014
Saturday, November 09, 2013
Sunday, July 07, 2013
The value of the Māori language is not so much that we can say the same things in Māori that we may say in English but because the Māori language is a vehicle into a distinctive way of thinking and experiencing life (worldview).
Similarly our desire for mātauranga Māori and Māori cultural knowledge is not so that we may distinguish ourselves from 'Pākehā' but rather to be able to enjoy a vision and experience of life that was first imagined by our forebears and related by them in their language, their knowledge, their songs, their stories, their genealogies and much more.
Wednesday, June 19, 2013
Arts-Based Research (ABR) is an emerging set of methods that are extremely diverse, but united by their ambitions to blur the lines between “science” and “art.” These methods tap into the artistic process as a primary mode of inquiry, creating various forms of art as a way to collect data, conduct analysis, and/or represent social science research (Leavy, 2009)...
...Today ABR practitioners, including many in the field of education, utilize diverse and sometimes very personal combinations of arts and research methods. Two forms that have become more common in recent years are Poetry-based research, which uses collected data as a basis for original poetry, and Ethnodrama, which brings together ethnographic research with theatrical writing and performance....
...In many ways still in its formative stages, writers in the field of Arts-Based Research have been working to document its diversity and to engage in important questions around methodology and epistemology such as: What are the strengths and weaknesses of using art as a mode of inquiry? What research topics and questions could benefit most from being addressed through ABR? What constitutes quality in ABR and how can such quality be judged?
Friday, December 07, 2012
- Our vision is for the indigenous dimension of New Zealand society to be positive, dynamic, creative force in our nation’s life, economy and culture, something that all New Zealand can be proud of. We seek to turn colonisation and its deleterious effects on its head.
- The contribution of indigenous peoples is not merely to gain participation in existing arrangements in New Zealand society, but also to bring distinctive aspects and creativity to our nation, to improve it according to indigenous vision, experience and action
- We remain concerned with matters of social justice – we are alert to ways in which indigenous peoples were and are marginalised
- We remain concerned with cultural revitalisation - to uplift our language, our knowledge, our customary lifestyles
- We are also inspired by our own ‘creative potential’ - to be inspired by what we have rather than what we have lost
- Traditional Knowledge is a critically important dimension within the creative potential of indigenous communities
- This knowledge belongs to our communities and it is deeply important to the ongoing realisation of our potential
- We do not regard it as ‘museum pieces’ but rather a dynamic living tradition of memory, experience, an understanding of life.
- We wish to repatriate this knowledge to our people and enable it to be utilised by our people in new and creative ways and for their benefit.
- If we are strengthened in our own knowledge, we are more likely to be open, to share, to engage in positive relationships. Conversely, if we feel our rights to our own knowledge are compromised, we are less likely to engage, to be open.
Wednesday, November 28, 2012
There is another way, however, of thinking about 'Māori'. Originally the word 'māori' meant 'natural'. This referred to something that lacked impurities, something that naturally and organically appeared in the world. An example is 'waimāori' or pure water.
Historically when children were considered for entry into the whare wānanga (institution of higher learning), the elders would sit and study each child to understand the qualities that were naturally appearing in each child, prior to any teaching. The elders were concerned to understand what energies and qualities naturally, spontaneously and organically manifested and expressed themselves in a child. They would debate with each other about the qualities they saw. Essentially, they were debating the 'māoritanga' of the child, what was naturally appearing in the child. When they had decided what qualities they believed were expressing themselves in a child, it was their view that an atua (deity, god) was drawing the child, the child was naturally the pathway for that atua to express itself. This was it is also meant (among other things) by the terms 'atua māori'. The elders would then dedicate (tohi) that child to that atua and impart to him/her all the knowledge pertaining to that atua.
Now in thinking about this idea, I find it liberating when thinking about my own 'Māoriness'. When one initially begins to learn one's 'Māoritanga' we gather information and knowledge which helps us feel, act and think like a 'Māori'. However, now that I am a little older, I find myself thinking about what naturally and organically springs within me without the aid of any learning or teaching. I find this a deeper way of thinking about my 'māoritanga'. I also find that this a journey toward authenticity, finding my own authentic centre (Māori Marsden uses the term 'authentic being), recovering it, understanding it and letting it flow.