Continuity and Creativity in Iroquois Beadwork

Perkins, Morgan

doi:10.1525/aa.2004.106.3.595

Cited by 3 publications

(1 citation statement)

References 5 publications

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“…Shahmeer's and Miriam's design practices show innovation to be not just a technical achievement but a “social practice of production” whereby what qualifies as innovation within waged and unwaged design work is socially determined (Perkins, 2004, p. 597). Through their work and the social environments they produce work in, innovation cultures emerge as determining both the time and energy expended on producing a certain design and the decisions around producing novelty in relation to functionality that may or may not cater to disabled users.…”

Section: Making Accessibility: Remaking Responsibility Innovation And...mentioning

confidence: 99%

Decoding designers: The work of responsibility and innovation for accessibility

Usman

2023

Anthropology of Work Review

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Web users with disabilities from Pakistan critique web design methods as members of online feedback communities. One practice in web design that draws criticism is the omission of accessible features from the coding of the user interface/user experience (UI/UX) in the initial stages of web design production. The initial web design is associated with “innovation,” while accessibility becomes the responsibility of those working on the financially constrained and often delayed stage of repair and maintenance. Such a social hierarchy of design‐making propagates the exclusion of accessibility from both web design and design labor practices. Using critique from online feedback communities, two disabled Pakistani software designers highlight how accessibility norms define what innovation, responsibility, and expertise are within their domain of work. Drawing together anthropological work on accessibility and science and technology studies, this article analyzes how designers with disabilities build design systems by using critique from feedback communities, open‐sourcing, and reshaping code in a boot camp, a graduate school lab, and a corporate accessibility lab. The social work of design‐making and the material form of code therefore become tools to challenge inaccessibility and norms of innovation, responsibility, and expertise.

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Section: Making Accessibility: Remaking Responsibility Innovation And...mentioning

confidence: 99%

Decoding designers: The work of responsibility and innovation for accessibility

Usman

2023

Anthropology of Work Review

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Tikanga Māori Law is Written in Whakairo Māori

Turei

2024

Legalities

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The Māori visual language documents Māori law. Māori law lives in whakairo Māori | Māori art. Māori have many sources of law and use aural forms such as whaikōrero | oration, pūrākau | stories, and mōteatea | traditional chants to communicate the Māori legal tradition. Māori legal communication also uses visual forms, separate from the written word. Those visual forms are primarily whakairo | carving, tā moko | tattooing and rāranga | weaving. This article argues that tikanga Māori law is visually documented and discusses the visual law in two of those forms, whakairo and tā moko. This argument is based on a two-stage research process. First, I reviewed the work of Indigenous jurists and their analyses of Indigenous law and its instruments. I then took an interdisciplinary approach using the theories of visual literacy, encoded objects, and visual jurisprudence to consider how Indigenous law is documented in a visual language. I offer both Māori and international examples of the visual language of Indigenous law. Those examples include tā moko | tattooing, tapae toto | blood gift, and pou whenua | land marker posts from the Māori legal tradition, the wampum belts from First Nations peoples of Canada and the art of the Yolgnu people of Arnham Land. This analysis is important because Indigenous law is often assumed to be primarily a performative or oral law rather than documented in a visual language. Frame and Meredith describe the risk associated with that assumption in their article ‘Performance and Māori Customary Legal Process’ (2005, 138). My argument expands on their analysis because having identified the risk of Indigenous law being classed as primitive because it is oral not written, they still focus on how Māori legal information is performed rather than visually documented. While Frame and Meredith argue strongly that performed law is no less authoritative than visually documented law, they do not demonstrate how tikanga Māori law is visually documented. This article attempts to do just that. Legal scholars from other similar jurisdictions have discussed how Indigenous people's legal traditions are recorded in a visual language (Anktar 2016; Cunneen 2017; Morphy 1999 ). Indigenous peoples describe how their visual documentation demonstrates the unique perspectives of what is valued by their culture; how its members understand the connections between the material, social and spiritual worlds; and therefore how their world view is structured and represented in their law. Any analysis that assumes an absence of visual documentation in te ao Māori risks simplifying the complexity of the Māori legal tradition and therefore its legitimacy and applicability in contemporary legal discourse. The Māori legal tradition is premised on the maintenance and enhancement of whanaungatanga, the fundamental legal principle behind tikanga Māori law. In communicating tikanga Māori law, the Māori legal tradition utilises performative and documented law, as do other Indigenous legal traditions and legal systems. When a person understands tikanga Māori, whakairo Māori and Māori law, it is possible to read that law in tā moko, tapae toto, pou whenua, and other objects. This same approach can be used to understand and read Indigenous law from other jurisdictions.

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Rethinking the human revolution: new behavioural and biological perspectives on the origin and dispersal of modern humans

2008

Choice Reviews Online

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Continuity and Creativity in Iroquois Beadwork

Cited by 3 publications

References 5 publications

Decoding designers: The work of responsibility and innovation for accessibility

Decoding designers: The work of responsibility and innovation for accessibility

Tikanga Māori Law is Written in Whakairo Māori

Rethinking the human revolution: new behavioural and biological perspectives on the origin and dispersal of modern humans

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