E tumau le fa'avae ae fesuia'i faiga

Enari, Dion; Fa’aea, Aiono Manu

doi:10.1002/ocea.5269

Cited by 18 publications

(5 citation statements)

References 4 publications

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“…To gain a better understanding of Pacific Island people in formalised Western education, one must first acknowledge its introduction to the islands. The colonial legacy is still evident across education systems as notions of scholarship are Eurocentric in nature (Enari & Fa'aea, 2020). Formalised education in the Pacific was introduced so colonial value's, beliefs and traditions would be internalised (Meleisea, 1987).…”

Section: Pacific Island People and Westernised Educationmentioning

confidence: 99%

I have Cultural Pride in a Western Space: University Cultural Clubs

Enari¹

2021

JOSI

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Tertiary institutions perpetuate colonial legacies, teaching Eurocentric curriculums and using English as the language of instruction with little regard for non-European pedagogy. Many students from non-Western backgrounds have felt they needed to neglect their cultural ways of being and knowing to assimilate in university classes. University cultural clubs aim to be a safe space for different ethnic groups to gather on campus. As a former member of a university cultural club – the Griffith Pasifika Association, I tell our story and provide an analysis of our experience. I feel much of my cultural and academic success is attributed to this group, and for many of its members, this association is a family, where we can learn about our cultural heritage. This club was not only a space for supporting students from the Pacific Islands, but also for solidifying member’s cultural pride. This association has caused necessary disruption to the traditional Eurocentrism of tertiary education, but, through this process, the University itself has now become a new domain for cultural pride for Pasifika students.

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Section: Pacific Island People and Westernised Educationmentioning

confidence: 99%

I have Cultural Pride in a Western Space: University Cultural Clubs

Enari¹

2021

JOSI

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“…Growing up as Samoans, talanoa has always been an integral part of our being. As young children we were accustomed to hearing our grandparents, aunties and uncles use this method as a way to discuss family matters (Enari & Fa'aea, 2020;Fa'aea & Enari, 2021). As we became older, we have been active participants in talanoa sessions, both within cultural contexts and the research process.…”

Section: Introductionmentioning

confidence: 99%

Re-imagining the dialogic spaces of talanoa through Samoan onto-epistemology

Matapo

Enari²

2021

WJE

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This article proposes a Samoan indigenous philosophical position to reconceptualise the dialogic spaces of talanoa; particularly how talanoa is applied methodologically to research practice. Talanoa within New Zealand Pacific research scholarship is problematised, raising particular tensions of the universal and humanistic ideologies that are entrenched within institutional ethics and research protocols. The dialogic relational space which is embedded throughout talanoa methodology is called into question, evoking alternative ways of knowing and being within the talanoa research assemblage[1] (including the material-world). Samoan epistemology reveals that nature is constituted within personhood (Vaai & Nabobo-Baba, 2017) and that nature is co-agentic with human in an ecology of knowing. We call for a shift in thinking material-ethics that opens talanoa to a materialist process ontology, where knowledge generation emerges through human and non-human encounters. [1] The concept of assemblage developed by Deleuze and Guattari (1987) refers to a process of temporary arrangements or constellations of objects, expressions, bodies, qualities and territories that create new ways of functioning. The assemblage is a multiplicity shaped by a wide range of flows and emerges from the arranging process of heterogenous elements (Livesey, 2010).

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“…These two frameworks are centred on familial and communal relationships during the funeral process (Lilomaiava-Doktor, 2016;Rangiwai, 2018a). Although Māori and Samoan people have experienced colonisation, they continually draw upon their collective cultural knowledge and protocol (Enari & Fa'aea, 2020;Fa'aea & Enari, 2021). Therefore, the ability for large Māori and Samoan families to gather during times of death is important.…”

Section: Introductionmentioning

confidence: 99%

Digital innovation and funeral practices: Māori and Samoan perspectives during the COVID-19 pandemic

Enari

Rangiwai²

2021

AlterNative: An International Journal of Indigenous Peoples

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The COVID-19 worldwide pandemic has caused the world to stop. It has disrupted traditional funeral processes for Māori and Samoan peoples. Their collective ways of mourning were particularly affected, as social distance restrictions and travel bans meant they were unable to physically gather in large numbers. Despite the disruption caused by COVID-19, digital innovation has meant these groups have been able to remain socially connected, at a physical distance. This cohort has also been able to maintain collective interconnectivity with their family and friends during times of grief. Through the digital space, funerals are still able to be a communal time of mourning, support and comfort. As insider researchers, we present our stories, chants and oratory during times of sorrow, while centring our collective digital resilience.

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E tumau le fa'avae ae fesuia'i faiga

Cited by 18 publications

References 4 publications

I have Cultural Pride in a Western Space: University Cultural Clubs

I have Cultural Pride in a Western Space: University Cultural Clubs

Re-imagining the dialogic spaces of talanoa through Samoan onto-epistemology

Digital innovation and funeral practices: Māori and Samoan perspectives during the COVID-19 pandemic

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