When the Marae Moves into the City: Being Māori in Urban Palmerston North

King, Pita; Hodgetts, Darrin; Rua, Mohi; Morgan, Mandy

doi:10.1111/cico.12355

Cited by 9 publications

(9 citation statements)

References 28 publications

(52 reference statements)

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“…Others lost exposure to their language and practises after moving to urban locales (Walker, 1990). Consequently, there are many M aori today who have not had the opportunity to learn the M aori language or its practises (Borell, 2005;King et al, 2018). For instance, only one in five M aori can fluently speak their indigenous language (Statistics New Zealand, 2020).…”

Section: Introductionmentioning

confidence: 99%

Modelling cultural embeddedness for colonised indigenous minorities: The implicit and explicit pathways to culturally valued behaviours

Fox

Ward

Neha

et al. 2020

Culture & Psychology

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Colonised indigenous minorities around the world are constantly navigating the complex space between their heritage culture and mainstream society. In this paper, we explore how embeddedness in heritage cultural values, beliefs, and practises influence the behaviours of indigenous minorities, particularly during intercultural contact with the post-colonial majority where values, beliefs, and practises often clash. To support our theorising, we introduce the concept of cultural embeddedness, relating to enculturation in one’s heritage cultural values, beliefs, and practises. We then introduce the Dual-Pathways Model of Embeddedness to Culturally Valued Behaviours for Indigenous Minorities (DPM), which seeks to outline the two separate but interrelated pathways through which cultural embeddedness leads to culturally valued behaviours. The dual pathways include an implicit pathway, which begins with cultural values, and an explicit pathway, which begins with cultural practises. We use an indigenous approach, drawing on the first author’s experiences as an indigenous Māori in New Zealand to illustrate the concepts of the DPM. The model attempts to integrate the various ways in which cultural identity has been defined by indigenous authors into a single theory. We invite future qualitative and quantitative research, especially by indigenous scholars, to challenge and/or validate the DPM.

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Section: Introductionmentioning

confidence: 99%

Modelling cultural embeddedness for colonised indigenous minorities: The implicit and explicit pathways to culturally valued behaviours

Fox

Ward

Neha

et al. 2020

Culture & Psychology

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“…This is because in addition to invoking ancestral links and descent within the Hokianga as tangata whenua (local people upon their tribal lands) I was also nurtured and grown as maata waka (Māori living in someone else’s tribal lands) within Palmerston North. Because I now belong to both places, maintaining my whakapapa connections involves the enactment of emplaced social practices that manifest connections to the physical, social, cultural, and spiritual worlds of both the Hokianga and Palmerston North (King et al, 2018). Even while away from the Hokianga (ancestral homelands), how I conduct myself in the city is the product of learned social practices that have been collectively developed by people in both places.…”

Section: Whakapapa and The Woven Selfmentioning

confidence: 99%

“…The consequential urbanization of many Māori in the mid-20th century, in search of work and education, has also resulted in opportunities for paid employment as well as numerous sociocultural upheavals that Māori are still grappling with today (Mead, 2003; Walker, 2004). As time has passed, many from generations born in the city experience increasingly tenuous links with their ancestral places of origin and have been compelled to find new ways of assembling Māori selves with colonial urban landscapes (King, Hodgetts, Rua, & Morgan, 2018). As well as developing new ways of being Māori in the city, many have also looked to their ancestral home places to restrengthen connections with tribal heritages and the practices of their ancestors.…”

mentioning

confidence: 99%

“…It involves the social relationships that are maintained and strengthened through the reproduction of cultural customs, practices, and traditions (Nikora, Guerin, Rua, & Te Awekotuku, 2004; Rangihau, 1975/1992). Material objects embedded in customary practices, such as the boil-up pot, are imbued with cultural significance that facilitate everyday living, and in the process, manifest core cultural concepts (King et al, 2018). Metaphysical dimensions are also important, in that cultural practices reaffirm the connections Māori maintain with cosmological entities (and associated narratives) and ancestors that have come before them (Mead, 2003).…”

mentioning

confidence: 99%

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The Woven Self: An Auto-Ethnography of Cultural Disruption and Connectedness

King

2019

International Perspectives in Psychology

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This current auto-ethnographic study is set against the backdrop of colonial policies of urbanization and cultural assimilation that continue to impact the everyday lives of Māāori (indigenous people of New Zealand). Colonial actions have brought about a state of mass disruption to Māori traditions of forming and maintaining connections between people, ancestral homelands, and ways of being. Today, many Māori continue to grapple with the social, cultural, and economic consequences that these upheavals have brought about. My aim within this research is to engage with how Māori preserve and maintain their cultural selves while being stretched across a diverse landscape of being that is populated by new urban and heritage rural spaces. Grounded in Kaupapa Māori theory and working in the spirit of culturally patterned auto-ethnography, I offer a case study of my family’s experiences of disconnection and our efforts to strengthen connections with our ancestral homelands, communities, and ways of being. As my analysis illustrates, the enactment of culturally informed everyday social practices facilitates process of reconnection and the strengthening of connections, and allows the reproduction of Māori selves across space and time. Furthermore, I argue that cultural connectedness can be deepened and enriched by going beyond the extraordinary moments of big events (ritualized engagements), and by becoming part of the ordinary and everyday reproduction of cultural traditions and values. This article contributes to broader understandings of how indigenous peoples seek to work through and resist the ongoing impacts of colonial disruption.

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“…This raises particular issues around rangatiratanga and Māori economies. Since Māori began urbanising in the mid-twentieth century, a strong pan-tribal identity has developed in urban centres (King et al 2018).…”

Section: Mana Whenua In the Urban Contextmentioning

confidence: 99%

Marxism, Rangatiratanga, and Māori Economies: Can the rangatiratanga sphere be built within settler capitalism?

Webb¹

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<p>The dynamics of settler colonialism, of which capitalism is a dominant feature, continue to constrain the ability of Māori to assert tino rangatiratanga. Before the arrival of Europeans, rangatiratanga over every aspect of life, including the economy, lay with the rangatira of hapū and iwi. Now there are other sites of power to contend with. The state and those who control capital have significant influence over the lives of Māori, including the capacity for self-determination. Māori have long asserted rangatiratanga against the state through various campaigns to change New Zealand's constitution to reflect the agreements between rangatira and the Crown in te Tiriti o Waitangi. The most recent effort is spearheaded by Matike Mai Aotearoa, the independent working group on constitutional transformation. Matike Mai focuses on the legal and political dimensions of constitutional transformation, including the construction of a new governance system in which a 'rangatiratanga sphere' (under Māori leadership) would govern in partnership with a kāwanatanga sphere (under the Crown). Little attention is paid, however, to the economic implications of constitutional transformation or to the role of capitalism in constraining rangatiratanga. I argue that for rangatiratanga to be fully realised, radical economic transformation is required to the same degree as constitutional transformation. Indigenous Marxist conceptions of the political economy highlight the relationship between the state and capitalists in the construction and perpetuation of settler capitalism. In posing the question, 'can the rangatiratanga sphere be built within settler capitalism?’ this thesis aims both to draw attention to how settler capitalism has shaped Māori economies and to explore the role of Māori economies in restoring rangatiratanga. I develop a theoretical framework by drawing on Marxist scholarship, alongside contemporary literature on Māori economies, to help interpret the interview data from my research. A thematic analysis of the interviews suggests that the assertion or restoration of rangatiratanga is a central concern to participants in Māori economies. Far from being straightforward, however, rangatiratanga must be negotiated with the state and in the capitalist market, the very forces that have historically constrained it. I refer to this as the rangatiratanga paradox. Building the rangatiratanga sphere may be possible within settler capitalism, but it will always have to contend for power with the state and owners of capital.</p>

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When the Marae Moves into the City: Being Māori in Urban Palmerston North

Cited by 9 publications

References 28 publications

Modelling cultural embeddedness for colonised indigenous minorities: The implicit and explicit pathways to culturally valued behaviours

Modelling cultural embeddedness for colonised indigenous minorities: The implicit and explicit pathways to culturally valued behaviours

The Woven Self: An Auto-Ethnography of Cultural Disruption and Connectedness

Marxism, Rangatiratanga, and Māori Economies: Can the rangatiratanga sphere be built within settler capitalism?

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