Open Journal Systems at the Victoria University of Wellington Library
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Feminine Praxis
Get PDFDresses and skirts are emblematic of a feminine style and also of women’s subordination to men. But the fashion these days for what is erroneously called gender-neutral or unisex clothing is neither a sign of progress nor of victory of feminists against patriarchy. For while in protest of their physical and symbolic impositions women were abandoning feminine affect and apparel, without the political motive and under no pressure to do likewise, men enacted no equivalent abandonment of masculinity. With femininity subtracted out, the style men are habituated to wearing became gender neutral by default and nothing was or is sacrificed by men to achieve it. The process of becoming a man is an aversion therapy in anything held as feminine. This article centres on what I call a ‘feminine praxis’, a practice of thought and action with the aim of ending masculine domination. The idea, and what it entails, is unpacked through a range of theoretical sources and interventions germane to the topic, including Marxist, feminist, and queer theory
The science and practice of Māori astronomy and Matariki
Get PDFKi te iwi Māori me ōna tūpuna, ko ngā hua o te noho tahi, o te āta pānui, o te kōrero anō hoki me ngā whetū, he mea āta tuitui ki te pūtaiao, ki te ahureatanga, ki ngā tikanga aho atua, ki te taiao anō hoki. Ko ngā nekehanga o ngā kāhui whetū he mea āta pānui, ka mutu he whakapono, he mātauranga atu anō hoki tō ia iwi, tō ia takiwā puta noa i a Aotearoa nei mō te ao tukupū. Ko te mātauranga whānui mō te kōkōrangi he mea āta whakatō ki ngā āhuatanga o te pāpori Māori o mua, he mea āta whakaora anō hoki ki ngā kōrero tuku iho, ki ngā tikanga hauhake whenua, ka mutu i āta whakaurua ki roto i ngā tikanga whakatū whare tupuna. Tau atu, tau mai, whakanuia ai te rewanga ake me te tōnga iho o ngā whetū hiahira, ka mutu i kaha whakaatuahia ngā kaupapa katoa o te tuarangi ahakoa pēhea. Mā roto mai i tēnei pepa ka kōrerohia te mātauranga me te pūtaiao mātai arorangi e whai iho nei ki a Matariki, ka tahi, ka rua ka wānangahia te whakarauora haeretanga i ngā tikanga tuku iho e hāngai nei ki taua kāhui whetū me tana pānga nuitanga ki te ahurea o te whenua o nāianei, o Aotearoa.
For Māori and their ancestors, the results of living with, studying and talking about the stars were woven into science, language, culture, religious practice and environment. The movements of the celestial bodies were studied in great detail, and all tribal groups and regions throughout Aotearoa maintained their own unique beliefs and understandings of the universe. The extensive knowledge of the night sky was embedded into traditional Māori society, preserved in oral tradition, planting and harvesting practices, and incorporated into the building of ancestral houses. Every year, the rising and setting of important stars were celebrated, and all manner of cosmological events were worshipped. In this paper we will discuss the astronomical knowledge and science associated with Matariki (Pleiades) and discuss how the regeneration of the traditional practice associated with this celestial cluster is playing a significant role in the modern cultural landscape of Aotearoa
Mirrors on the Land: Histories of New Zealand’s Lakes
Get PDFThis article is a revised version of the J. D. Stout Lecture 2019
Romantic Literature and the Colonised World: Lessons from Indigenous Translations.
Get PDFThis is the most interesting book I have read in some time. Part of the excellent Palgrave series Studies in the Enlightenment, Romanticism and Cultures of Print, Nikki Hessell’s book might be thought of as participating in the relatively small, albeit significant, field of Romantic Indigeneity. Although rarely explicitly acknowledged as such, Romantic studies has for some time demonstrated an implicit preoccupation with British archipelagic Indigeneity, which has in certain cases placed quintessentially Romantic questions of localness, place and language in a wider global context of Indigeneity. As Hessell points out, however, studies of the importance of Indigeneity to Romanticism tend to flow in one direction (as seen in works by Tim Fulford and Fiona Stafford, among others): the Romantics’ use of largely imagined Indigenous tropes. Explicit Romantic engagement with Indigeneity – from Felicia Hemans’s Indians to Robert Southey’s Tahitians – tends to reflect earlier ideas of the ‘noble savage’, and was itself, as postcolonial scholars have shown, frequently deployed as a tool of colonialism
Arthur Prior A ‘Young Progressive’ Letters to Ursula Bethell and to Hugh Teague 1936-1941.
Get PDFArthur Prior is scarcely a household name in New Zealand, but in some respects his story repeats a narrative we like to think of as quintessentially Kiwi—that of the small town boy who ‘makes it’ on the world stage. Born and raised in the rural township of Masterton in 1914, Prior became a leading philosopher of the 20th century, feted for his invention of tense logic (or temporal logic as it is now called), invited by no less a figure than Gilbert Ryle to deliver the prestigious John Locke lectures in Oxford in 1956, offered a Chair in Philosophy at Manchester in 1958, then a Fellowship at Balliol College, Oxford, in 1966. Tragically, he died at the relatively young age of 54, but he remains one of the central figures in the development of logic in the 20th century
Solid Air – Australian and New Zealand Spoken Word
Get PDFLike a published play script, a book of spoken word lyrics represents a site of potential: one which requires performance to truly come alive, but also offers up a myriad of imagined embodied possibilities
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