“…Anderson calls on the tribal proverbial saying: ‘ Waikato taniwha rau, he piko he taniwha, he piko he taniwha ’ as this refers to the many bends in the Waikato river and how around every bend another leader could be identified. Anderson (Monk et al., , p. x) honours the river ‘as the source of sustenance for the people.’ His honouring and speaking the river illustrates what Jones and Hoskins (, p. 79) state as not only the use of a metaphor for Māori, but a ‘visceral identification’ as an embodying of the river. Such embodied knowing becomes possible because:Māori everyday life is shaped by awareness of the human‐non‐human dynamic … to talk about a river, a mountain, an entire tribe, or an ancestor that lived hundreds of years ago, as yourself: ‘ko au te awa, ko te awa ko au’ (‘I am the river and the river is me’).…”
Section: Whakapapa (Background/history) Of a Counselling Programmentioning
confidence: 80%
“…Unlike whakaaro Māori, Bennett (, p. xiii) does not see the material vibrancy of matter as a spiritual supplement or ‘life force.’ A Māori ontology takes it for granted that objects can ‘speak, act and have effects independently of human thought and will’ (Jones & Hoskins, , p. 78) because of a mauri (life force) that is ascribed to an object. From a new materialist viewpoint, the materiality of place‐space, beams, wood, and taonga (treasure, gift), each become ‘an agentive and productive factor in its own right’ (Barad, , p. 225).…”
A cultural meeting house hosts a group of Master of Counselling students at the start of their studies. This article focuses on an exploratory study with one student group during their encounter with the house. We give a material-discursive account of one student's narrative of family, belonging, and connection to the house. In the account we draw on whakaaro M aori (cultural thinking and understanding), new materialism, place-space learning, and narrative therapy.1 This article shows the shaping effects of encountering a cultural house as part of learning counselling practice. 2 In the counselling program we experience the country, history, land, and the people of the land that shape us as teachers, students, and clients for the counselling mahi (work) we engage in. 3 Here we re-tell the material↔discursive account of one student's narratives of family, belonging, and his connection to the house and especially the two pou. 4 As we meet each other and the house, these intra-actions interweave a becoming-with-pou, becoming-withthe house. 5 We want to claim that the teaching/learning practices we engage in open up the possibility for a student to state, as one counselling student did, about one of the courses: 'I am the course and the course is me. 'A Place A pedagogy of place or place-learning (Gruenewald, 2003;Penetito, 2009;Somerville, 2010Somerville, , 2013Somerville et al., 2011) invites us to acknowledge, think about and shape teaching, learning, and counselling through, with, within, and for a place. Such a place can refer to 'both a specific local place and a metaphysical imaginary [placespace]' (Somerville, 2010, p. 330). While Somerville's focus is on her work alongside indigenous people in Australia, Penetito (2009) writes about place-based education in Aotearoa New Zealand. He draws attention to what possibilities emerge from the particularities of a place and how place-teaching/learning may include services and participations that connect individuals with community. Elements of a place pedagogy
“…Anderson calls on the tribal proverbial saying: ‘ Waikato taniwha rau, he piko he taniwha, he piko he taniwha ’ as this refers to the many bends in the Waikato river and how around every bend another leader could be identified. Anderson (Monk et al., , p. x) honours the river ‘as the source of sustenance for the people.’ His honouring and speaking the river illustrates what Jones and Hoskins (, p. 79) state as not only the use of a metaphor for Māori, but a ‘visceral identification’ as an embodying of the river. Such embodied knowing becomes possible because:Māori everyday life is shaped by awareness of the human‐non‐human dynamic … to talk about a river, a mountain, an entire tribe, or an ancestor that lived hundreds of years ago, as yourself: ‘ko au te awa, ko te awa ko au’ (‘I am the river and the river is me’).…”
Section: Whakapapa (Background/history) Of a Counselling Programmentioning
confidence: 80%
“…Unlike whakaaro Māori, Bennett (, p. xiii) does not see the material vibrancy of matter as a spiritual supplement or ‘life force.’ A Māori ontology takes it for granted that objects can ‘speak, act and have effects independently of human thought and will’ (Jones & Hoskins, , p. 78) because of a mauri (life force) that is ascribed to an object. From a new materialist viewpoint, the materiality of place‐space, beams, wood, and taonga (treasure, gift), each become ‘an agentive and productive factor in its own right’ (Barad, , p. 225).…”
A cultural meeting house hosts a group of Master of Counselling students at the start of their studies. This article focuses on an exploratory study with one student group during their encounter with the house. We give a material-discursive account of one student's narrative of family, belonging, and connection to the house. In the account we draw on whakaaro M aori (cultural thinking and understanding), new materialism, place-space learning, and narrative therapy.1 This article shows the shaping effects of encountering a cultural house as part of learning counselling practice. 2 In the counselling program we experience the country, history, land, and the people of the land that shape us as teachers, students, and clients for the counselling mahi (work) we engage in. 3 Here we re-tell the material↔discursive account of one student's narratives of family, belonging, and his connection to the house and especially the two pou. 4 As we meet each other and the house, these intra-actions interweave a becoming-with-pou, becoming-withthe house. 5 We want to claim that the teaching/learning practices we engage in open up the possibility for a student to state, as one counselling student did, about one of the courses: 'I am the course and the course is me. 'A Place A pedagogy of place or place-learning (Gruenewald, 2003;Penetito, 2009;Somerville, 2010Somerville, , 2013Somerville et al., 2011) invites us to acknowledge, think about and shape teaching, learning, and counselling through, with, within, and for a place. Such a place can refer to 'both a specific local place and a metaphysical imaginary [placespace]' (Somerville, 2010, p. 330). While Somerville's focus is on her work alongside indigenous people in Australia, Penetito (2009) writes about place-based education in Aotearoa New Zealand. He draws attention to what possibilities emerge from the particularities of a place and how place-teaching/learning may include services and participations that connect individuals with community. Elements of a place pedagogy
“…From an international context, another illustrative research can be about learning from and with indigenous ontologies, such as those from the Maoris, studied by Jones and Hoskins (2016). These studies show that it might be wise to engage with nonhumans in interminable tension, which is both positive and necessary.…”
Section: Expanding Literacies From a Posthuman Perspectivementioning
confidence: 99%
“…accentuate what has not yet become known. As Maori scholars, Jones and Hoskins (2016) illuminate this notion by discussing how the facial tattooing of a Maori leader, Hongi Hika, requires a "radical collapse of the subject-object dualism" (JONES; HOSKINS, 2016, p. 77) to "meet the drawing in organic fashion, that is, placing the Maori leader as a 'speaking subject' instead of a mere object of study". Abounding genealogical traces and narratives are part of the active engagement with Hongi Hika and the viewers who are also participant in this encounter.…”
Section: Expanding Literacies From a Posthuman Perspectivementioning
This paper purports to present some characteristics of the posthuman perspective and relate them to contemporary understanding of applied linguistics and literacy studies with preliminary activities in this direction and interrogations for future studies. As interdisciplinary studies, posthumanism draws on Deleuze and Guattari’s notion of assemblage (2005) and has been gaining relevance according to theorists such as Barad (2007), Bennet (2010), Braidotti (2018) and Pennycook (2018), among others. One of their concerns is the future of language research, teaching, learning and enacting in philosophical, transcultural and educational ways. Barad (2007) and Bennet (2010)) use the terms humans and nonhumans while Braidotti (2018) and Pennycook (2018) write humans and non-humans. At times, Bennet (2010) prefers human-nonhuman(s) to emphasize the idea of assemblage. They consider such agents in vibrant interconnected assembles within a broader range of semiotic, spatial and ethical complexities in the emergence of posthuman humanism as Braidotti (2018) argues. This calls for applied linguistics and literacy studies willing to recognize that they themselves are products of such entanglements for which a revision of ontologies influencing epistemologies and methodologies might be productive.
“…Their instruments and methodologies, and proper names, could effectively destroy the important values, stories and secrets, which, among other things, made possible the invention of precisely these instruments and methodologies (Jones & Hoskins, 2016). Methodologies and philosophies with no name pose a clear challenge not only to deterministic desires for knowing in a human-centric world, but to subject↔object relations.…”
Section: Capacities and Potentiality Of Subject↔object Relationsmentioning
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