Everyday Hope

MacDonald, Liana

doi:10.4324/9781315173603-12

Cited by 15 publications

(21 citation statements)

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“…Such a view disguises Pākehā privilege and the social, political and economic benefits embedded in an unjust social order that favours some at the expense of others. These benefits also extend to universities where decisions about which kinds of knowledge paradigms are valued, endorsed and credentialled (Kidman et al, 2018;Lukachko et al, 2014;Rameka, 2018;.…”

Section: Research Contextmentioning

confidence: 99%

“…In this romanticised view, biculturalism appeals to settler sensibilities and the settler-colonial project (MacDonald, 2018). Over time, settlercolonial state narratives have romanticised, sanitised, and intentionally omitted the violent acts of early colonisation by Pākehā in Aotearoa (Bell, 2006;Bell, 2014;Kidman et al, 2018). Bell (2006) refers to this intentional forgetfulness as "historical amnesia" (p. 263), arguing that it "blocks any real attention being paid to addressing contemporary inequities that must be understood as colonialism's ongoing legacy" (p. 263).…”

Section: Research Contextmentioning

confidence: 99%

“…Kidman (2018b) further explains how silencing awareness of colonial violence towards Indigenous groups camouflages difficult or uncomfortable knowledge about the violent past with its histories of military invasion of Indigenous communities, highlighting instead the convenient myth that harmonious race relations prevail in settler nations. This very condensed knowledge is sometimes known as "lovely bicultural knowledge" (Kidman, 2018a, p. 105) and often frames state educational policy and practice (Kidman et al, 2018).…”

Section: Research Contextmentioning

confidence: 99%

“…Many higher education researchers in Aotearoa argue that specific forms of settlercolonial whiteness are centred in university policies (Kidman & Chu, 2017;McAllister et al, 2019;Naepi et al, 2019), curriculum, pedagogy (Mayeda et al, 2014;Tate & Bagguley, 2017;Theodore et al, 2017) and decisions about what counts as knowledge or is deemed research-worthy (Kidman, 2020). In these higher education environments, a normative whiteness decentres and marginalises Māori students, staff, and knowledges (Kidman et al, 2018;Lukachko, et al, 2014). In Hall's (2014) research, Māori academics spoke of feeling ignored or invisible, and they, along with their Indigenous knowledge systems were pushed to the institutional margins.…”

Section: University Contextmentioning

confidence: 99%

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Ngā Manu ā Tāne – the stories of Māori doctoral students in Aotearoa: An ethnographic study

Funaki¹

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ABSTRACTKo te manu e kai ana i te miro, nōna te ngahere; Ko te manu e kai ana i te mātauranga, nōna te aoKo te manu e whakatinana ana i ērā mātauranga, nōna te whenua taurikura (Ratana, 2022). The bird that feeds on the miro berry can rule the forest The bird who feeds on knowledge can rule the worldThe bird who embodies that knowledge can be responsible for thriving homelandsPrevious studies show that Māori PhD students in Aotearoa face significant structural and systemic barriers during their doctoral studies, but little is known about how they meet and surmount those daily challenges. Through a Kaupapa Māori lens, which places Indigenous storytelling at the centre of inquiry, this study frames an explanation to the complex, relational spaces that Māori doctoral students grapple with in academia. Further, it provides insight into their everyday worlds as Indigenous scholars who are pioneering new forms of intellectual engagement inside the settler-colonial complex of the Aotearoa university system. This is a cross-sectional, ethnographic ‘day-in-the-life’ approach which captures not only the intellectual and cultural life-worlds, but the often silenced stories of a nationwide cohort of Māori doctoral students. Their micro-level experiences of entry into academic environments that marginalise Indigenous knowledges and realities are set against larger institutional, structural, and political factors. These influences have exerted a powerful impact on the degree of cultural and intellectual belonging that these Māori scholars have been able to establish within their academic departments. Kanohi-ki-te-kanohi (face-to-face/in-person), online, walk-along, and drive-along interviews were conducted with 30 Māori doctoral students and recent PhD graduates across Aotearoa. Observations were also carried out in their work and study locations, which included their homes, workplaces, university offices, and tribal communities. The participants’ accounts focused heavily on the lack of Māori representation at all levels of academia and the subsequent impact on their scholarly lives. For many students, limited access to Māori expertise, mentoring, supervision, and cultural validation heightened a profound sense of cultural dislocation and intellectual isolation. During these times, Ngā Manu (the collective name for participants in this study) also sharpened their determination to establish safe academic environments for the next generation of Māori scholars. Despite significant challenges, the participants also spoke of the everyday triumphs, the moments of recognition and shared purpose in the company of Māori PhD colleagues. In these cultural safe spaces, they shared moments of creativity, pleasure, and joy, as they established their own unique academic selfhoods, which they saw both as a legacy for Māori who would follow after them into the academic world, and a means of ‘speaking back’ to the racialised silences of the ivory tower. Keywords: Māori, Indigenous, doctoral/PhD students, storytelling, whakapapa, university, higher education, Kaupapa Māori, identity, belonging

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Section: Research Contextmentioning

confidence: 99%

Section: Research Contextmentioning

confidence: 99%

Section: Research Contextmentioning

confidence: 99%

Section: University Contextmentioning

confidence: 99%

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Ngā Manu ā Tāne – the stories of Māori doctoral students in Aotearoa: An ethnographic study

Funaki¹

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“…Indigenous scholars and have used the framework provided by Mills (1997) and have further theorized about the existence of a Settler Contract. In short, the Settler Contract is an agreement that justifies and maintains colonial power over Indigenous peoples (Kidman et al, 2018). Just as in the Racial Contract, in the Settler Contract there exists two different classifications of people, White and non-White.…”

Section: Whiteness As Settler Contractmentioning

confidence: 99%

Stories All Over the School: Primary Schools, Pākehā Teachers, and the Construction of ‘Culture’

Smith¹

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In recent years there has been a push in New Zealand education for the ‘inclusion’ of Māori (the Indigenous people of New Zealand) culture into the national curriculum in service of improving the educational outcomes of Māori learners. What remains underexplored is the present culture within schools in which Māori culture is to be ‘included’. This study looks at the construction of culture in two mainstream Primary Schools. This ethnographic study was conducted over the course of a school term in two-year 5/6 classes, one in a majority Pākehā school and the other in a majority Māori and Pacific school. I explored the institutional and interpersonal mechanisms that ideas about culture were produced and reproduced through in everyday activities. Settler Colonial Studies, Critical Race Theory, and Critical Whiteness Studies for the theoretical basis for this research. Additionally, I developed a distinctive framework for understanding the findings called the Black and Indigenous Perspectives on Whiteness (BIPOW). Storytelling is a central feature of this thesis. I explore how the stories we tell are powerful transmitters of the understandings we carry about ourselves, each other, institutions, and the nation. I follow in the tradition of Critical Race theorists who use storytelling, narrative and counternarrative, and allegory as a means to decentre Whiteness. I leverage storytelling to illustrate the ways schools and classrooms disseminate ideas about culture and race. I conclude that schools pass on ideas about culture through educational policy, practices, and the hidden curriculum. Whiteness is often tacitly transmitted within schools and classrooms, even in cases where the expressed intention is to be welcoming of and inclusive of diversity. The Pākehā teachers who took part in this research had a limited understanding of culture when it came to themselves but were able to identify aspects of culture in Māori and Pacific ‘Others.’I suggest that if schools in New Zealand want to improve the quality of education for Māori and Pacific students, and indeed all students, they must unsettle taken-for-granted notions of cultural dominance rooted in White supremacy. Inclusion of other worldviews into an existing system is not enough, the perspectives of Indigenous, Black and other racialised groups must be centred if we are to dismantle the edifice of White colonial education.

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“When Am I Supposed to Teach Māori and Find the Time to Learn it?“: Settler Affirmations in Aotearoa New Zealand Schools

2021

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Everyday Hope

Cited by 15 publications

References 0 publications

Ngā Manu ā Tāne – the stories of Māori doctoral students in Aotearoa: An ethnographic study

Ngā Manu ā Tāne – the stories of Māori doctoral students in Aotearoa: An ethnographic study

Stories All Over the School: Primary Schools, Pākehā Teachers, and the Construction of ‘Culture’

“When Am I Supposed to Teach Māori and Find the Time to Learn it?“: Settler Affirmations in Aotearoa New Zealand Schools

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