New Mana: Transformations of a Classic Concept in Pacific Languages and Cultures

Tomlinson, Matthew; Tengan, Ty Kawika

doi:10.26530/oapen_610766

Cited by 22 publications

(18 citation statements)

References 16 publications

(16 reference statements)

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“…Mana , as a native term, was first noted and diffused throughout Oceania by the Christian missionaries looking for a theological translation equivalent to spirit or God (Kolshus, 2013). Studies of contemporary uses and expressions of mana (Tomlinson and Tegan, 2016) have demonstrated that mana has not only survived, but also has gained global prominence. Discourse on mana has flourished in political, religious and artistic fields.…”

Section: Conclusion: Shamanic Revitalization and The Loss Of Raumentioning

confidence: 99%

“…In addition, rau shares a series of qualities and representations of the Oceanic concept of mana (Lévi-Strauss, 1987; Mauss, 1972). But as recent discussions demonstrate for mana (Tomlinson and Tengan, 2016), it should be understood not only as part of an ontological system characterized as animist, but also as a social phenomenon whose use and meaning has transfigured through time and space (Kolshus, 2013).…”

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confidence: 99%

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Fromrauto sacred plants: Transfigurations of shamanic agency among the Siona Indians of Colombia

Langdon

2017

Social Compass

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Translations of the native notion of shamanic agency of the Siona Indians of Colombia is explored throughout different historical and social contexts. The polysemic concept rau is central to the shaman’s capacity for establishing relations of exchange and negotiation with humans and non-humans. As the embodiment of his power, it fits within a semantic field that conveys the waxing and waning of life cycles. Sharing a series of qualities with the Melanesian concept of mana, rau should be understood as a social phenomenon whose use and meaning has transfigured through time and space. However, unlike the globalization of new mana, the important notion of Siona shamanic agency has been substituted by representations of the ritual substance of yajé as key symbol for power and knowledge as Siona rituals have been revitalized in their dialogue with the ethnic identity movement and the neo-shamanic network that associates sacred plants with primordial knowledge and agency.

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Section: Conclusion: Shamanic Revitalization and The Loss Of Raumentioning

confidence: 99%

mentioning

confidence: 99%

Fromrauto sacred plants: Transfigurations of shamanic agency among the Siona Indians of Colombia

Langdon

2017

Social Compass

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“…Tomlinson (2006) explained how understandings of Mana have to take into account its use as a noun or a verb drawing from Fijian uses of the word/concept. Mana includes, along with power and authority, a sense of being practical, manifestable, finished, true, effective, and generative (Shore, 1989; Tomlinson, 2006; Tomlinson, Tengan, & Ty, 2016). Mead (2003) explains that Mana has to do with place and has a range of meanings, and that people withdraw it from their ancestors, but it can also be incremented in someone through good works or contributions to the group.…”

Section: Tongan Talanoa Theorymentioning

confidence: 99%

“…Māhina, 2010). Mana is the application of knowledge; it is influence, authority, and power derived from the supernatural, manifested in acts, and reflected in status and ancestry (Tomlinson et al, 2016). When we unpack these layers of ancestral positioning, experience, and inherited wisdom through protocols, it materializes knowledge practically and metaphysically of which talanoa is one expression.…”

Section: Tongan Talanoa Theorymentioning

confidence: 99%

Talanoa: Tongan epistemology and Indigenous research method

Tecun

Hafoka

‘Ulu‘ave

et al. 2018

AlterNative: An International Journal of Indigenous Peoples

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Story dialogue known as talanoa is increasingly finding its place as a Pacific research method. The authors situate talanoa as an Indigenous concept of relationally mindful critical oratory. Approaching talanoa from mostly a Tongan lens, it is argued that it can contribute to broader discussions of Indigenous research methods and epistemology. The authors address the talanoa literature that has defined it as an open or informal discussion, and respond to questions that have emerged from challenges in implementing it practically in academic research. Indigenous Oceanic thought is used to interpret talanoa as a mediation between relations of Mana (potency), Tapu ( sacred/restrictions), and Noa (equilibrium), which is a gap in the talanoa literature. Talanoa is grounded as a continuum of Indigenous knowledge production and wisdom present from the past that is adaptable to research settings. Centring Moana (Oceanic) epistemology in talanoa challenges dominant research methods to adapt to Indigenous paradigms, rather than attempting to Indigenize a Western one.

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“…See Tomlinson and Tengan (2016) for the latest extensive discussion of mana in its past and present contexts and meanings.…”

Section: Notesmentioning

confidence: 99%

Introduction: Emergent Masculinities in the Pacific

Biersack¹

2016

The Asia Pacific Journal of Anthropology

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New Mana: Transformations of a Classic Concept in Pacific Languages and Cultures

Cited by 22 publications

References 16 publications

Fromrauto sacred plants: Transfigurations of shamanic agency among the Siona Indians of Colombia

Fromrauto sacred plants: Transfigurations of shamanic agency among the Siona Indians of Colombia

Talanoa: Tongan epistemology and Indigenous research method

Introduction: Emergent Masculinities in the Pacific

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