Representing Pacific tattoos: Issues in postcolonial critical practice

Treagus, Mandy

doi:10.1080/17449850802002007

Cited by 5 publications

(2 citation statements)

References 7 publications

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“…Dances and costumes are ways in which story-telling is conducted in PNG. (Male, PNG) Pacific storytelling has varied forms-stories are told through the mediums of the human bodies (Altieri & Omori, 2003;Treagus, 2008), coverings, and cultural objects. Stories are also cried, sang, and danced expressing various emotions.…”

Section: Story 2 By Clare: Story-based Methods As Decolonizing Teachi...mentioning

confidence: 99%

“…Although a story may be borne and reborn in someone’s mind, once that story is shared with another, a community’s story emerges to create something, often profound, about shared identities, memories, and sense-making of life experiences. In many parts of the Pacific, body marking (tattoos) silently yet deeply speak story of history, identity, and status (Altieri & Omori, 2003; Treagus, 2008), including as being symbols of initiation into adulthood. Body marking, as a form of story, connects each person to their tribes and clans.…”

Section: Understanding Storymentioning

confidence: 99%

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We Story: Decoloniality in Practice and Theory

Mafile’o

Kokinai

Redman-MacLaren

2022

Cultural Studies ↔ Critical Methodologies

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Western research and education draw heavily on evidence-based approaches underpinned by positivism. Reliance on this scientific approach informs what is to be counted, measured, and tested—what can be “known.” In our experience, evidence generated using this approach does not always bring the most useful outcomes in our diverse, naturalistic settings. In fact, often the proffered solution can distance and dehumanize the very people expected to be beneficiaries. In this article, we, as researchers and educators from different cultural and professional backgrounds in the “post-colonial” South Pacific, pose an alternative to this Western approach. We engage in a story saturated process akin to collaborative auto-ethnography. We first undertake a process of owning our stories, critically reflecting upon ourselves and how we approach evidence. In the context of values-driven, dialogical relationships, we experiment with intersectionality, interdisciplinarity, and experiences of time and space to critically explore our practice and experience of decoloniality and transformation. Then, through sharing our stories, we critically reflect upon creative, culturally relevant practices. These stories include using poetry in social work education and health research, cake art, and social work storytelling. We acknowledge cultural story forms, collaboration, and performance in a higher education setting. These experiences lead to creating new stories. We share examples of change; we “talk up” to and challenge rationalist, evidence-based approaches in our respective professional spaces. We examine relationality and Indigenous epistemology underpinning our use of story. We present the power of story as a process of transformation toward decoloniality of theory and practice.

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Section: Story 2 By Clare: Story-based Methods As Decolonizing Teachi...mentioning

confidence: 99%

Section: Understanding Storymentioning

confidence: 99%