Tirohanga Whānui (Abstract): Traditional knowledge systems have been at the core of our existence as indigenous peoples since time immemorial. As an oral/aural-based society, our ancestors frequently engaged in opportunities to not only test their knowledge at different times and in different situations but also to recall knowledge through the art of story-telling. This paper seeks to (re)position autoethnography from an indigenous perspective. This will be achieved by referring to autoethnography as a culturally informed research practice that is not only explicit to Māori ways of knowing but can be readily validated and legitimated as an authentic “Native” method of inquiry. Grounded within a resistance-based discourse, indigenous autoethnography aims to address issues of social justice and to develop social change by engaging indigenous researchers in rediscovering their own voices as “culturally liberating human-beings.” Implicit in this process is also the desire to ground one’s sense of “self” in what remains “sacred” to us as indigenous peoples in the world we live, and in the way we choose to construct our identity, as Māori.
The development and implementation of Ngä toi i roto i te matauranga o Aotearoa ((Mäori visual and performing arts) has seen Kapa Haka (a (Mäori performing dance group) emerge as a dynamic and powerful way for many schools and teachers to engage student learning about (Mäori culture, language, and traditions (New Zealand Qualifications Authority, 2002). The main aim of this paper is to focus on the importance Kapa Haka has for (Mäori students, and to outline why many (Mäori students are now actively choosing Kapa Haka as an integral part of their educational programmes. The first part highlights the dilemmas associated with (Mäori underachievement and the move by educators to include more innovative and culturally appropriate learning programmes to support the (Mäori learner. The second part highlights the importance of (Mäori pedagogy as it reflects the cultural dimensions associated with the teaching and learning of (Mäori students. A more innovative approach considers Ngä toi i roto i te matauranga o Aotearoa (Mäori visual and performing arts) document launched in March 2001, and the implementation of NCEA (National Certificate in Educational Achievement) which has helped to raise the educational status of Kapa Haka, supporting many Mäori students to obtain a formal qualification. Finally, the paper considers some of the challenges facing teachers in their attempts to access the benefits associated with the time, energy and effort Mäori students give to Kapa Haka.
There is an Indigenous resurgence in education occurring globally. For more than a century Euro-western approaches have controlled the provision and quality of education to, and for Indigenous peoples. The World Indigenous Research Alliance (WIRA) established in 2012, is a grass-roots movement of Indigenous scholars passionate about making a difference for Indigenous peoples and their education. WIRA is a service-oriented endeavor designed by Indigenous scholars working in mainstream institutions to support each other and to provide culturally safe spaces to share ideas. This paper highlights how WIRA came to be, and outlines the nature and scope of these shared endeavours. Strategically, WIRA operates under the mandate of the World Indigenous Nations Higher Educational Consortium (WINHEC) who regularly report to the General Assembly of the United Nations Indigenous Peoples Permanent Forum on Indigenous Issues (UNPFII) pertaining to Indigenous Peoples and their education (United Nations Permanent Forum on Indigenous Issues, 2007). Indeed, this collaboration provides the opportunity to share best practices across respective countries, and to co-design interdisciplinary, dynamic and innovative educational research. Since the inception of WIRA, a number of research priorities have emerged alongside potential funding models we believe can assist our shared work moving forward. The launching of WIRA is timely, and sure to accelerate the goals envisaged by WINHEC, and Indigenous peoples aspirations in education more generally.
This paper will argue that the Treaty of Waitangi, signed on 6 February 1840 by Māori and the Crown, has a made significant contribution to informing and advancing Māori health practices in Aotearoa New Zealand. A key focus of this paper relates to (re)validating the Treaty to improve Māori health outcomes and providing a strategy for evaluating the current health status of Māori. There is a growing concern among Māori that the health sector continues to perpetuate notions of “treating” Māori health more so than empowering Māori to control their own processes for being healthy. Moreover, a major shift constitutionally (that is, self-determining the right to be healthy) as well as institutionally (that is, developing approaches to greater access to health provision) is required to enable Māori to achieve better health outcomes moving forward. Finally, a number of important culturally innovative, responsive and inclusive perspectives are shared to enhance our engagement with the Treaty and Māori health from a socio-cultural perspective.
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