Haere Mai Me Tuhituhi He Pukapuka: Muri Iho Ka Whawhai Ai Tatou: Reading Te Rangikaheke

Loader, Arini

doi:10.26686/wgtn.16967293.v1

Cited by 3 publications

(2 citation statements)

References 14 publications

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“…175 One reviewer noted that 'before commencing a contest [the Natives] stand in a group and yell at the top of their lungs their warcry, 'Ake ake kea kaha'. 176 The one reference to a 'war dance' during these tours appears in a cynical Bulletin article regarding the Natives' commercialisation. 177 Furthermore, haka posturing is not evident in a drawing of the Natives assembled on the field before their first British game against Surrey on 3 October 1888 (see Figure 2.10).…”

Section: 'Ake Ake Kia Kaha'-not a Rugby Hakamentioning

confidence: 99%

Five Lives Represented in the Waiata Collected by Alfred Hill—A Biographical Methodology for the Historiography of Aotearoa New Zealand Musics

Cross

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This thesis addresses the general lack of research on music-making in Aotearoa New Zealand prior to c.1950, and in particular the significant dearth of research on historical socio-musical exchanges made between Māori and Pākehā. Recognising that Māori cannot be excluded from research through ignorance, convenience, epistemological angst, or by design, I develop and test a tikanga-informed biographical methodology for the historiography of Aotearoa New Zealand musics. This methodology draws especially from Nēpia Mahuika’s argument for tikanga-based historical scholarship and the Pūtaiora Writing Group’s Te Ara Tika ethical research model. I present as case studies a collective biography of five individuals represented in the waiata collected by Australasian composer Alfred Hill (1869–1960) between the 1890s and 1950s. These biographees are: Hill; Ernest Hoben (1864–1918); Bella Papakura (c.1870– 1950, Ngāti Wāhiao); Tuahine Rangiuia (1866–1918, Te Aitanga-a-Māhaki; Te Aitanga-a-Hauiti; Ngāti Porou); and Phyllis Williams (1905–1993). Using archival research and interviews conducted with my biographees’ descendants, I tell stories of how these five remarkable musicians engaged in cross-cultural musical exchange for personal fulfilment and to encourage amongst their contemporaries better cross-cultural understanding in the face of the many inequities wrought by colonisation. More broadly, my biographies reveal under-researched and previously unrecognised traditions of music-making in Aotearoa New Zealand, and the unbounded nature of these music cultures. Cross-cultural music traditions discussed in this thesis include waiata collection and recontexualisation, urban and rural haka concerts, men and women’s staged poi dance, rugby smoke concerts, national rugby haka, trans-Tasman theatre culture, popular Pākehā songs, and early women broadcasters.

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Section: 'Ake Ake Kia Kaha'-not a Rugby Hakamentioning

confidence: 99%

Five Lives Represented in the Waiata Collected by Alfred Hill—A Biographical Methodology for the Historiography of Aotearoa New Zealand Musics

Cross

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“…The Treaty of Waitangi is an agreement made in 1840 between the British crown and Māori chiefs setting out the principles for founding a nation state and government in Aotearoa. Important differences in the English and Māori translations have been the subject of long debates (Walker, 1990). Māori sovereignty "has been under attack since before the ink was dry on te Tiriti o Waitangi, as a central practice of establishing the colonial order in Aotearoa" (Moewaka & McCreanor, 2019, p.19) through land alienation for the indigenous population.…”

Section: Environmental Degradationmentioning

confidence: 99%

Bridging Worlds: A Pluriversal Approach to Storying Farms & Farm Animal Sanctuaries

Manetto Quick

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Farm sanctuaries are spaces where formerly farmed animals are housed and taken under the sanctuaries’ care. The farm animal sanctuary movement is a response to the mass production and consumption of animal life. They are intentional spaces with distinct values and practices that challenge those of industrial livestock agriculture. Livestock farms represent the most prevalent example of how we live and work with farmed animals. Positioning both farm animal sanctuaries and livestock farms as built worlds offers an opportunity to explore and analyse their values and practices and the concerns that arise when making worlds with nonhuman animals. Public concerns about livestock farming centre on environmental degradation, animal welfare and human health. Issues concerning the farm animal sanctuary movement involve captive freedom for the animals, the whiteness of the vegan movement and the contrast of utopian ideals with the realities of nonhuman animal illness and death. The ways these concerns are discussed are often polarised. This thesis argues that we need different stories about farmed animal worlds that address these concerns and move through them via methods that offer restorative justice in the here-and-now. This thesis builds an interpretive framework informed by pluriversal politics and ethics and world-building theory. The pluriverse makes space for ‘a world where many worlds fit’. Through this framework, I ask questions about how often farmed animal stories forefront other more-than-human worlds. This is done through the lens of narrative world-building; I analyse the characters, settings, relationships and values of different stories about farmed animals. These stories include memoirs written by farmers and sanctuary owners, ethnographies of the sanctuary movement and my own speculative narratives. I identify gaps in the ways the concepts of Land/scape, Kinship and Care are represented in each of these narratives and how these limit or enable meaningful inclusion of more-than-human worlds. By applying the same framework to each of these stories, I delineate the similarities and differences between farm-worlds and sanctuary-worlds. This critical analysis forms the foundation of an imaginary co-design workshop that provokes reconsideration of farm-worlds and sanctuary-worlds and creates a platform for speculating radical collaboration in the making of more-than-human worlds. This thesis offers a theoretical contribution by analysing the pluriversal potential of farmed animal worlds and the stories told about them through a new interpretive framework. A site-visit to a farm animal sanctuary in Aotearoa New Zealand provides a case study of the local sanctuary movement and contributes to global ethnographies of farm animal sanctuaries. A methodological contribution to multidisciplinary studies is offered through a purposeful entanglement of world-building theory and practice, narrative analysis and speculative design to explore our relationships with farmed animals. Finally, the creative output is a design research contribution that communicates a critical approach to making worlds with farmed animals and demonstrates pluriversal design in action.

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Kia Maia ki te Kanga o Ta Koutou Ahi: Keeping the Home Fires Burning

Kumar¹

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This thesis articulates physical activities of tangata whenua occupation and use as being central to the operations of ahi ka and fundamental to the demonstration of mana whenua and mana moana. The focus on use and occupation of land expresses ahi ka as a practical tool, but more importantly, as a catalyst of Maori tribal identity and cultural permanency. The customary framework of Nga Tatai Ahi Ka is applied to demonstrate intricacies, flexibility and fragility of ahi ka as a holistic tool, symbolic of identity, permanency and well-being. A richer understanding of ahi ka shows that its practical functions exceeds mere occupation and use by contributing to the socio-political, cultural, spiritual and intellectual landscape of Maori tribal peoples. The visioning of ahi ka casts the indigenous net wider by examining the local context of Mer Islands located in the Torres Strait Archipelago. Meriam customs and practices reveal the Malo ra Gelar framework as a holistic law of organisation, akin to ahi ka . Together, the Nga Ta tai Ahi Ka and Malo ra Gelar frameworks illustrate two complex and pragmatic knowledge systems as an assertion of two indigenous peoples' holistic relationships to their surrounding landscape. The usefulness of this research serves to open up new spaces of inquiry into ahi ka and Malo ra Gelar as holistic applications of self-determination, self-identification, and sovereignty of our future landscape, destinies and realities. Furthermore, its application could extend towards other indigenous nations to continuously challenge their colonial landscapes by privileging their holistic approaches as assertions of autonomy over people and place.

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Haere Mai Me Tuhituhi He Pukapuka: Muri Iho Ka Whawhai Ai Tatou: Reading Te Rangikaheke

Cited by 3 publications

References 14 publications

Five Lives Represented in the Waiata Collected by Alfred Hill—A Biographical Methodology for the Historiography of Aotearoa New Zealand Musics

Five Lives Represented in the Waiata Collected by Alfred Hill—A Biographical Methodology for the Historiography of Aotearoa New Zealand Musics

Bridging Worlds: A Pluriversal Approach to Storying Farms & Farm Animal Sanctuaries

Kia Maia ki te Kanga o Ta Koutou Ahi: Keeping the Home Fires Burning

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