Te Kaharoa (E-Journal)
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The Potential of Vā Part 4: Methodology of Lala- Vā
Get PDFThe article presented is part of a series of chapters that composed an exegesis, submitted in fulfilment of the requirements for the degree of Doctor of Philosophy. The series is a narrative of discovery through practice-led research. Each article reveals its purpose and significance that leads into the next series, which then eventuate to that final design proposal.
The exegesis is presented in this format, to break down the components that assisted in practice-led research. Each article can be read and unpacked on its own as a learning tool. The purpose of this edited series is for the exegesis to be more accessible and adaptable creatively to those being introduced to practice-led research.
The Potential of Vā Part 4: Methodology of Lala- Vā, presents the methodology of Lala-Vā to approach the research design. Archival research, current museum displays, participation and documentation, and experimentation are the sections that are explored within this methodology. Lalava and lalaga- the two different kinds of traditional practice used to address the research question- are outlined here as well as the strengths and weaknesses of these approaches
Taurua’s whare
Get PDFThis paper will discuss Taurua’s whare: a whare built to memorialise Taurua Nātana, his mokopuna, and others and to shelter manuhiri engaged in the pōhiri process at Waiōhau marae. Taurua’s whare is part of the Waiōhau marae complex. The complex includes the wharenui, Tama-ki-Hikurangi—a whare built for the nineteenth-century prophet, Te Kooti (Rangiwai, 2021); a wharemate; a shelter for the paepae; a wharekai named after Te Kooti’s prophecy, Te Umutaoroa;[1] a memorial flagpole, along with three other granite memorials; and a large ablution block. The focal point of the marae complex is the wharenui
Maramara me te Iwi Taketake: Data and the Indigenous Group
Get PDFThis paper considers Indigenous groups and data. The paper begins with fifteen assorted questions which are addressed in various ways in the next two sections. The second section is a review of ‘Indigenous Data Sovereignty’ a collection by Kukutai and Taylor of 2016. This collection is seen as an excellent statement of the position of the Indigenous group regarding data and each chapter is reviewed in several paragraphs. Beginning with Kukutai and Taylor, the third and final section is a commentary on recent literature on data with reference to the Nation-state, Big Tech and Indigenous groups. This section considers a shifting situation involving machine learning and the hunting, gathering and farming of data. A reappraisal of the way data is used in the context of the Indigenous group, the Nation state and Big Tech is proposed. That reappraisal involves new considerations of identity in forms of ethnicity, nationalism and tribalism as well as the way Indigenous groups are defined by others and the ways in which they define themselves
Hoani and Hiwa
Get PDF“Hoani time to get up.” Dang it Mum it’s the weekend. “What did you say boy?”
Oh, shit. Did I say that out loud? “Sorry Mum!”Far out. Why are we getting up so early for, it’s legit only 6am.“Ok you three have 10 minutes to pack your bags and get in the car. Kia tere!” The only time we get up this early is when we go home to the Hokianga to see Koro. DANG IT. Why are we going to Koro’s house man, it’s so boring up there.I haven’t been back home to Hokianga since I was 10, I’m 14 now.Turns out we’re going to Koro’s to celebrate Matariki, the Māori New Year.Sounds boring aye. Yeah, thought so hahahaha
Edward Fitzgerald—pioneer, coach driver, shepherd, and rabitter : a very brief reflection
Get PDFMy extended whānau, Edward Fitzgerald’s descendants, know very little about him. We know he was of Irish descent, and his death certificate notes that he was born in Tauranga to Tom Fitzgerald and Elizabeth Blackburn. His death certificate states that he died of chronic myocardial degeneration at Waiōhau at the age of 82. This very brief paper gathers the very few known strands of his history and merely describes what is known of him. This paper is published here in memory of him and to inspire whānau to continue searching for more information
The Jesus of K Road: Theological reflections on Māori and homelessness
Get PDFThis paper reflects on my observations of, and casual discussions with, Māori experiencing homelessness, specifically, during the current lockdown in Auckland which began on 17 August 2021. It is important for those who experience homelessness to have their voices heard (Beaton et al., 2015). Amplifying these voices could increase understanding of the very complex issues that are faced (Beaton et al., 2015)
The Potential of Vā Part 5: Research-Informed Design
Get PDFThe article presented is part of a series of chapters that composed an exegesis, submitted in fulfilment of the requirements for the degree of Doctor of Philosophy. The series is a narrative of discovery through practice-led research. Each article reveals its purpose and significance that leads into the next series, which then eventuate to that final design proposal.
The exegesis is presented in this format, to break down the components that assisted in practice-led research. Each article can be read and unpacked on its own as a learning tool. The purpose of this edited series is for the exegesis to be more accessible and adaptable creatively to those being introduced to practice-led research.
The Potential of Vā Part 5: Research-informed design, critically unpacks significant concepts. These include vā, materiality and processes, lalaga, lalava, lines of location, blended backgrounds, imagery and colour and experiments underpinning the research design.
The importance of archiving Pacific indigenous artefacts is based on the importance of archiving Pacific knowledge. Sāmoan people have adapted their fa’aSāmoa in the diaspora for the advancement of their culture and people. This provides the basis for which I argue that Pacific peoples should seek out new methods to preserve their artefacts. With reference to the Lala-VĀ model, the interrelationship of family, language, genealogies, chiefly systems, religion, ceremonies and other family obligations is illustrated by the link between artefacts and other aspects of Pacific culture and tradition. The comprehensive nature of the artefacts and the stories that accompany the visual image ensure that the digital archive is all-inclusive.
 
The Tangi
Get PDFThe first day, it was dark, the clouds hung over us, not only the rain clouds but the cloud of sadness that lingered since that last day with him. We stood huddled at the gate, hiding from the rain under umbrellas but also from the eyes of the crowds of people watching us in our grief. The kaumatua of the marae signaled it was time, time for us to take him inside the Marae where he would lay, where we would share him with all the others who had come to be with him
Green, Green Grass of Home
Get PDFOur old grey Subaru crept slowly up the dusty gravel road. It was a muggy evening, but you couldn’t turn the air con on or open any windows unless you wanted a car full of dust. I got to sit in the front for this last stretch to Nanny’s, so I oversaw switching out Dad's Prince Tui Teka CDs. Dad went extra slow so as not to scratch the discs, but that was hard on a gravelly road full of potholes
DUA TANI: (Re)evolving Identities of Pacific Islanders
Get PDFColonization, modernity and migration have impacted indigenous peoples globally. Of particular interest, is how identity formation of indigenous peoples are affected through these events. This article explores the life narratives of 20 Pacific Islanders in Brisbane, Australia, and their perceptions of identity. Through talanoa (culturally appropriate conversation) a deeper understanding of how Pacific Island people navigate, use, build and (re)shape their identities was established. The findings showed that although all the participants acknowledged the effects of colonialism, migration and western social expectations, their Pacific culturalism was central to their identity formation. Furthermore, participants expressed that without an understanding of who they were as Pacific Islanders, they would inevitably internalize negative perceptions. Interestingly, all the participants in the study also spoke of the complex intersections and hybrid notions of identity they embodied, as opposed to a traditional single representation of self. This study provides a snapshot of an ever (re)evolving Pacific story, still being written