Discourses for decolonization: affirming Maori authority in New Zealand workplaces

Huygens, Ingrid

doi:10.1002/casp.881

Cited by 27 publications

(18 citation statements)

References 22 publications

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“…Frankenberg (1993) points out that White involvement in anti-racism work is commonly seen by Whites as charity work, not something that is their responsibility. The level of responsibility and nature of the task of addressing racism is different for Munungas and Blekbalas (Cowlishaw, 2004;Huygens, 2006Malin, 1999Malin & Ngarritjan-Kessaris, 1999;Moreton-Robinson, 2004). By naming these practices, people may now be better equipped to recognize and challenge them.…”

Section: Next Stepsmentioning

confidence: 97%

About being Mununga (Whitefulla): making covert group racism visible

Kessaris

2006

Community & Applied Soc Psy

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The main focus of this paper is to expose what goes on between Mununga (White people) in Australia that contributes to the maintenance of racism in hidden and often unconscious ways. Mununga racism in Australia commonly occurs as normal, shared, social activity amongst ordinary, decent, Mununga folk, and it is covert and linked to colonial beliefs and practices. In this context, Mununga are coopted by their own society to oppress others, particularly Blekbala (Indigenous people). However, some challenge that custom and strive to step outside their prevailing social practices. The processes of being co-opted into and challenging colonial practices are explored through the counter-narratives of Mununga allies who are engaged in the work of anti-racism and decolonization. Using an outsider Blekbala perspective with the help of Mununga insider perspectives, I put forward a description and critique of these covert, social practices under the themes of 'Making, unmaking and remaking the Mununga self', 'Deep shared understandings', 'Violence, silence and benevolence', 'Unconstrained Mununga talk' and 'Turning things around'. This is a Black story of White on White.

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Section: Next Stepsmentioning

confidence: 97%

About being Mununga (Whitefulla): making covert group racism visible

Kessaris

2006

Community & Applied Soc Psy

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“…Procedural justice is closely related to retributive justice, according to which groups who transgress the law are held accountable for their crimes. In many ways, the struggle of aboriginal peoples with colonizers is about retributive justice, demanding recognition of treaties, as in the case of New Zealand (Huygens, 2006). Cultural justice refers to the preservation of aboriginal cultures, which had been decimated over history by powerful invaders.…”

Section: Embrace An Ecological and Multidimensional View Of Justicementioning

confidence: 99%

The What, Why, Who, and How of Globalization: What is Psychology to Do?

Prilleltensky

2012

Journal of Social Issues

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Globalization is an amorphous construct that requires demarcation. To do that, I attempt to answer the what, who, why and how of globalization. The first question consists of three elements: people, products, and processes. The second question contains two parts: by whom and for whom. The third answer consists of an agentic response and a socio‐historical one. Finally, the last question contains several answers, ranging from the psychological to the political. The second part of the paper deals with the implications of globalization for psychology. I call on psychology to embrace (a) an ecological and multidimensional view of well‐being, (b) an ecological and multidimensional view of justice, and (c) a systematic approach to personal, organizational, and societal change. These changes will be more likely if psychology renounced its support for the societal status quo.

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“…In Decolonizing Methodologies, Smith (1999: 23) provides a mechanism for understanding the disruption of imposed Westem practice (see also Huygens, 2006). This is as powerful for those on the margins of the colonial process as it is for those at the centres (Nairn and McCreanor, 1994).…”

Section: Te Ao Maori (The Maori World)mentioning

confidence: 96%

Locating Hinemihi’s People

Sully

Raymond²,

Hoete

2013

Journal of Material Culture

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The care of taonga (Maori treasures) outside the Maori community takes place within varying degrees of inter-cultural engagement, in which encounters with the past can be seen to be negotiated through the changing nature of personal and institutional relationships in tbe present. The desire to develop Hinemihi, the historic Maori meeting house at Clandon Park, as a functioning marae (ceremonial gathering place) has provided a challenge to conventional heritage conservation practice. A response to the conservation of Hinemihi has been to adapt practices developed by the Pouhere Taonga I New Zealand Historic Places Trust for tbe conservation of historic marae. The success of this approach relies on tbe formation of an active and sustainable marae community. Therefore, a series of community-based events have been delivered to nurture the developing relationships between Hinemibi and her people as an essential element of tbe conservation project This has questioned the central role of Maori in tbe long-term care of Hinemihi. As a result, tbe formation of 'Hinemibi's People' is an attempt to develop a sustainable conservation community for Hinemibi at Clandon Park that reflects a spatially and temporally grounded reality, based on lived experiences.

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Discourses for decolonization: affirming Maori authority in New Zealand workplaces

Cited by 27 publications

References 22 publications

About being Mununga (Whitefulla): making covert group racism visible

About being Mununga (Whitefulla): making covert group racism visible

The What, Why, Who, and How of Globalization: What is Psychology to Do?

Locating Hinemihi’s People

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