He Āpiti Hono, He Tātai Hono: That Which is Joined Remains an Unbroken Line: Using Whakapapa (Genealogy) as the Basis for an Indigenous Research Framework

Graham, James

doi:10.1017/s1326011100004002

Cited by 16 publications

(15 citation statements)

References 1 publication

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The complexities of Indigenous kinships systems across the earth are beyond the scope of this paper, but it is worth noting that the emerging scholarship in this area repeatedly calls attention to the ways in which strong kinship with the land is understood to a source of cultural healing. For example, the Maori peoples use the term whakapapa to describe a genealogical system which links all life, human and more-than-human, through a healing kinship with the land (Graham 2005). The world view of whakapapa acknowledges that land is kin and land has kinship rights (Kothari and Bajpai 2017).…”

Section: Indigenous Kinship Systemsmentioning

confidence: 99%

Indigenous Relationality: Women, Kinship and the Law

Dudgeon

Bray

2019

Genealogy

View full text Add to dashboard Cite

Strong female governance has always been central to one of the world’s oldest existing culturally diverse, harmonious, sustainable, and democratic societies. Aboriginal and Torres Strait Islander women’s governance of a country twice the size of Europe is based on complex laws which regulate relationships to country, family, community, culture and spirituality. These laws are passed down through generations and describe kinship systems which encompass sophisticated relations to the more-than-human. This article explores Indigenous kinship as an expression of relationality, culturally specific and complex Indigenous knowledge systems which are founded on a connection to the land. Although Indigenous Australian women’s kinships have been disrupted through dispossession from the lands they belong to, the forced removal of their children across generations, and the destruction of their culture, community and kinship networks, the survival of Indigenous women’s knowledge systems have supported the restoration of Indigenous relationality. The strengthening of Indigenous women’s kinship is explored as a source of social and emotional wellbeing and an emerging politics of environmental reproductive justice.

show abstract

Section: Indigenous Kinship Systemsmentioning

confidence: 99%

Indigenous Relationality: Women, Kinship and the Law

Dudgeon

Bray

2019

Genealogy

View full text Add to dashboard Cite

show abstract

“…If people recognise themselves as intertwined with the natural world, they are likely to identify with, and be invested in, specific regions of the earth to which they have historical connections. This notion of connection to a locale is reflected in the Māori term turangawaewae, meaning 'a place to stand', describing that portion of the planet one calls one's own [62]. It is also nicely articulated by Sale in relation to the Spanish term querencia [63], which reflects that "deep sense of inner well-being that comes from knowing a particular place on the Earth; its daily and seasonal patterns, its fruits and scents, its soils and bird-songs.…”

Section: Bondingmentioning

confidence: 99%

The Elements of Eco-Connection: A Cross-Cultural Lexical Enquiry

Lomas

2019

IJERPH

View full text Add to dashboard Cite

The environment is widely recognised to be in peril, with clear signs of a climate crisis. This situation has many dimensions and factors, but key among them are the often-destructive ways in which humans interact with the natural world. Numerous cultures—particularly more industrialised and/or Western ones—have developed predatory and disconnected modes of interaction. In such modes, nature tends to be constructed as a resource to be exploited (rather than, say, a commonwealth to be protected). However, many people—especially, but not only, in less ‘developed’ nations—have cultivated less destructive modes of relationship. These bonds may be broadly encompassed under the rubric of ‘eco-connection’. In the interests of exploring these latter modes, an enquiry was conducted into adaptive forms of engagement with nature across the world’s cultures. The enquiry focused on untranslatable words, i.e., which lack an exact translation in another language (in this case, English). Through a quasi-systematic search of academic and grey literature, together with additional data collection, over 150 relevant terms were located. An adapted form of grounded theory identified three main dimensions of eco-connection: sacrality, bonding, and appreciation. Such analyses have the potential to promote greater wellbeing literacy with respect to our relationship with nature, both within academia and beyond in the wider culture. This includes enriching the nomological network in psychology, and more broadly building a nature-related vocabulary that is more sustainable and harmonious. In doing so, there may also be benefits to public health, in that developing such literacy could possibly influence people’s engagement with nature itself, leading to more adaptive forms of relationship.

show abstract

“…In terms of data analysis, Cohen et al (2007) claim that there is no single correct way in which to evaluate or analyse data when applying a Kaupapa Māori methodology. Graham (2005) argues that Whakapapa or genealogies and relationships can be applied as a framework for analysing information within Kaupapa Māori methodology. As such, Whakapapa was applied in the research to help analyse the data.…”

Section: Data Collection and Analysismentioning

confidence: 99%

A cultural framework for Māori tourism: values and processes of a Whānau tourism business development

Puriri

McIntosh

2019

Journal of the Royal Society of New Zealand

View full text Add to dashboard Cite

The tourism industry has the potential to provide sustainable employment and empowerment for Māori. Whilst previous tourism research has identified the need for Māori control, ownership and authenticity in this regard, few studies have engaged an Indigenist paradigm to understand how this may be achieved. There remains an important need to consider how Māori values and principles can facilitate Kaupapa-driven Māori tourism business. Using a Kaupapa Māori methodology, a series of Hui examined a Whānau (Māori family) tourism business development targeting the cruise industry. The research fills an important gap in knowledge as the Whānau unit is argued to be the core of socio-economic development for Māori. The cultural analysis was completed through the process of Whakapapa (genealogical connectedness) and Whānaungatanga (cultural relationships) to analyse data from a Māori worldview, and the findings revealed a cultural framework: Te Poutama Tāpoi Māori (the Poutama lattice of Māori tourism). The cultural framework demonstrates cultural levels of significance for the Whānau and offers an informed decision-making pathway for other Whānau. Using the framework, Whānau can consider cultural processes, practices, protocols, values and traditions in order to guide their authentic Māori tourism business development in a way that is by Māori about Māori. ARTICLE HISTORY

show abstract

He Āpiti Hono, He Tātai Hono: That Which is Joined Remains an Unbroken Line: Using Whakapapa (Genealogy) as the Basis for an Indigenous Research Framework

Cited by 16 publications

References 1 publication

Indigenous Relationality: Women, Kinship and the Law

Indigenous Relationality: Women, Kinship and the Law

The Elements of Eco-Connection: A Cross-Cultural Lexical Enquiry

A cultural framework for Māori tourism: values and processes of a Whānau tourism business development

Contact Info

Product

Resources

About