Narrative as an antidote to a devastating colonial legacy

I dette prosjektet bruker jeg ider fra litteraturteoretiker LeAnne Howe i kombinasjon med teorier fra Maria Yellow Horse Brave Heart og Lemyra M. DeBruyn, to kliniske psykologer, for å utforske hvordan fortellinger kan fungere som en motkur mot kolonisering, og den destruktive arven fra kolonisering, for urbefolkningen i USA. Jeg argumenterer for at fortellinger kan være med på å skape og gjenopprette identiteter hos den amerikanske urbefolkningen, identiteter som historisk sett har vært sterkt undertrykte av det dominante samfunnet. Jeg argumenterer videre for at en slik identitetsskaping er en prosess som kan øke velværen blant den Amerikanske urbefolkningen. I tillegg argumenterer jeg for at fortellinger kan bidra til å skape sørgeprosesser som fungerer som medisin mot et fenomen som Brave Heart and DeBruyn kaller «historical unresolved grief», noe som igjen bidrar til å skape velvære (56). Ettersom både «historical unresolved grief» og undertrykte identiteter er et produkt av den pågående koloniseringen av Amerika anser jeg prosesser som kan bidra til å motvirke disse fenomenene som prosesser av avkolonisering og «re-indigenisation» (Harrison 168). Jeg tar for meg Leslie Marmon Silko sin 1977 bok Ceremony, og Linda Hogan sin 1994 bok Solar Storms, og utforsker i detalj hvordan disse bøkene skaper velvære gjennom å fasilitere for overnevnte prosesser.Engelsk mastergradsoppgaveMAHF-ENGMPENGLMAHF-LÆFRZMPHFFAKENG35

Ihirangaranga: Source vibrations and Indigenous women

Indigenous thought reminds us that a wind, a movement of creation has always and continues to breathe into and through us. Having regard for and living in alignment with the flow of this wind facilitates wellbeing and was the primary concern of our original Māori institutions. Ihirangaranga are sound vibrations that continue to carry and impart these source vitalities. Indigenous women have a unique role in embodying and expressing these vibrations. As Māori sound science practitioners at Te Amokura Centre for Wholeness and Total Wellbeing we continue ancient traditions of healing and wholeness by soothing hearts, minds, bodies and souls by facilitating these vibrations. This work extends a lineage of healers and sacred sound practitioners – but for many years, my whānau (family) and I did not know this. This article shares our story of the wind and how, despite colonisation, it continues to move and find expression in our personal, collective, and intergenerational bodies since before my grandparents’ grandparents’ to us, and beyond into the vitalised lives of our grandchildren’s’ grandchildren

Learning from the past to guide the future: partnership in practice

After the development of a library vision and strategy in 2017, and a restructure in 2018, we had little idea of the impact that one of the statements in our vision was going to have on our cultural journey for the next 5 years – and beyond. The statement “Te Tiriti o Waitangi underpins all we do” was a bold claim which had to be honoured. Te Tiriti o Waitangi (The Treaty of Waitangi) is a treaty signed in 1840 between Māori, the indigenous people of New Zealand, and the Crown (the Queen of England and the British Government). In recent years there has been recognition that colonisation has not advantaged our indigenous people and that the principles of partnership in the treaty had not been honoured. This paper relates the story of how Te Tumu Herenga | Libraries and Learning Services began a journey to decolonise our thinking, to educate our staff and to transform our organisation. The journey has been slow, and at times hard, as we sought firstly to engage with our Māori staff in a spirit of partnership. Then, we had to take the principles of a 180 year old treaty and extrapolate and apply those to our thinking and our work, at the same time as engaging and educating our wider staff, most of whom were not Māori (Māori make up about 17% of the NZ population). Such journeys are not for the faint hearted as they require ongoing learning, ongoing communication, and ongoing financial commitment. However, that journey has given us new perspectives on our own history and brought a richness to our organisational culture which we could never have achieved on our own; it has also validated the diversity of other cultures within our own organisation where we have many, many immigrants from all over the world. Our Te Tiriti journey is now reflected in the University’s new vision and strategy, embedding an institutional approach to partnership with Māori. We are looking forward to the next stages in our ongoing partnership with tangata whenua (Māori indigenous people of Aotearoa New Zealand), and seeing how that shapes our resources, our services and relationships. We are also looking forward to contributing our learnings to the University-wide journey which is only just beginning

Indigenous philosophy in environmental education

The editorial group acknowledges the wisdom of Indigenous knowledge keepers and their past and continuous relationships with place, on every continent on earth where humans have lived for aeons. Indigenous wisdom is their life-giving gift to communities everywhere for planetary futures. It is precious, having integrity and an ethic of responsibility and care. Indigenous wisdom as environmental education is the oldest education, being tens of thousands of years of continuity before waves of apocalyptic colonial violence during the last few centuries interrupted lifeways and language-embedded knowledge systems, some forever gone . .

Gastronomy tourism: A brief introduction

The aim of this paper is to provide a theoretical and conceptual introduction for the special issue on the interactions between food and territory manifested in gastronomy tourism. We focus on four perspectives: sustainability, the role of heritage, the potential for rural development and the networking of stakeholders. The contributions critically examine the development potentials but also the weaknesses of the growing gastronomy tourism. The case study approach and qualitative methods provide a detailed and concrete insight into the emerging challenges of host communities, tourism businesses and farmers, public policy makers and visitors. The special issue also provides applicable results for stakeholders involved in the strategic development, creation and consumption of tourism offerings

Language as Intangible Cultural Heritage:Living Repositories of Knowledge for Tackling Climate Change

In this article, we explore the role that languages can play in addressing climate change. Beginning with a discussion on the ‘demotion’ of language in the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage, we evidence the power of the oral tradition in the transmission of ecological knowledge. Following a brief exploration of the co-relation between linguistic and ecological diversity, we argue for greater recognition of the role language plays in passing on ecological knowledge, as well as its value as intangible cultural heritage in and of itself. We give some examples from the island of Ireland to evidence how crucial traditional knowledge is embedded within the Irish language about land, landscape and the environment. The final section asks whether in addressing climate change, we should focus on minority languages where speakers maintain close connections to nature. Understanding the traditional knowledge about climate, land and the environment has implications for policy changes generally and for wider international debates on climate change such as those by the United Nations’ Conference of the Parties.</p

Negotiating conflicting discourses of quality teaching in Fiji: initial teacher education and practicum at the University of the South Pacific

This article identifies a number of conflicting discourses informing education in Fiji and their impact on Initial Teacher Education (ITE) students. The socially constructivist progressivism of the Ministry of Education and the ITE provider is being eroded by a set of socially conservative discourses symptomatic of neoliberal education reforms elsewhere. It is the Practicum where the conflict is most acutely evidenced. To highlight the conflict 90 ITE students, as ethno-graphic fieldworkers, have used an accepted quality teaching checklist to record the teaching they witnessed while on practicum. The resulting misalignments between discourses of quality teaching identified in this article and highlighted by ITE students contributes to debates about what constitutes effective teaching in Fiji. Additionally, despite the multi-discursive reality of Fijian education the article suggests ITE based on a learning-centred rather than learner-centred approach where teachers make critical choices for teaching based on links between pedagogy, context and consequence

Te whakaohooho, te whakarauora mauri : the re-awakening and re-vitalising indigenous 'spirit' of power, healing, goodness and wellbeing : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology at Massey University, Palmerston North, New Zealand

A ‘spirit’ of Indigenous healing, wellbeing and re-vitalisation has been quietly, yet surely re-awakening our personal-global Indigenous hearts, homes and nations for the last few decades. To trace, track and understand the source, force and course of this movement and release much needed healing into our communities, the stories of six Indigenous people who were raised in ‘against-all-odds’ identity development conditions, yet are now proudly and perpetuatingly Indigenous have been received, held, analysed and synthesised. To ensure the Original teachings, stories and Indigenous-centric scholarship of this research remain grounded in the vital and re-vitalising relevancies of our everyday embodied experiences of Indigenous source, a ‘Mana Wairua’ (‘spirit’ is primary) Kaupapa Māori theoretical form was created. By tracing the growing, yet not well understood movement of Indigenous re-vitalisation into and through my own and other Indigenous people’s hearts, bodies, lives and literature, the power, presence and movement of an indelible Indigenous source force, and the knowings, knowledge and language related to it have been re-emerged. This unstoppable force derives from the source of creation. It inspires the healing, wellbeing and dignity associated with Indigenous identities and development. Even when separated from our people, lands and lifeways, we continue to embody pools of Indigenous knowing that enable us to feel and respond to this force and to our Ancestors. This research confirms, a ‘spirit’ of Indigenous re-vitalisation is indeed stirring in and moving our personal-global indigenous ‘hearts-bodies’ and lives, however, subsequent to the past-ongoing silencing, denigration and dismantling of the institutions that taught us how to understand, speak about and align with it - a yawning discrepancy now exists between our almost unconscious-embodied, ‘individualised’ experiences, and our collective capacities to tune into and deliberately release these life-giving vitalities into all levels of our lives. In accord with Indigenous source and Ancestors, this work calls us to wake up and illumine our personal-collective-global Indigenous minds with the ‘spirit’ of re-vitalisation that is already moving our hearts and bodies. It is time for us to turn towards and come home to the wholeness of our indomitable and sovereign Indigenous healing, wellbeing, dignities and potentials

Terrains of Country: Mapping Co-Design Methods

This paper explores the ‘discursive’ as well as the physical terrains of Country as part of a co-design methodology employed with Nukunu. It examines a curatorial and archival perspective in its documenting of Nukunu Country forming part of the Time Layered Culture Map (TLCMap) digital humanities infrastructure project. A literature review from Aboriginal and non-Aboriginal scholars presents perspectives around decolonizing Western ontological and epistemological structures as a mode of disrupting current, entrenched codification of knowledge. This paper seeks primarily to explore the Indigenization of information shared and re-presented in the co-design exercises of designing on Country to contribute to the preservation of Traditional Knowledge, in addition to designing facilities to house community whilst undertaking these practices. The methods include exploration of scholarly literature of co-design and architectural ethnographic practices, through a lens of recounting first-hand, in-the-field experiences that range from observational to direct engagement in cultural burning and camping on site to further understand and connect with all that constitutes Country. This study highlights the importance of observation and participation in architectural ethnographic methods, which positively strengthen the co-design process and support the preservation of cultural burning practices. It shows how the process reveals the cultural and ecological wisdom of the traditional community, contributing to the knowledge of Indigenous land management techniques