Moko Māori: Skin Modification

Awekotuku, Ngāhuia Te; Nikora, Linda Waimarie; RobertRua, Mohi

doi:10.2752/bewdf/edch7040

Cited by 6 publications

(20 citation statements)

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“…Such an approach emphasises research that is relevant to and more likely to transform the lives of Māori. Māori cultural preferences, practices and aspirations are central in the method, practice and organisation of these research approaches (Jahnke & Taiapa, 2003; Pihama, 2010; Smith, 1999; Te Awekotuku, 1991). A Māori approach to research addresses the research issue at hand from a uniquely Māori perspective but may use a wide range of methodologies, methods and analysis tools both Indigenous and non-Indigenous (Jahnke & Taiapa, 2003).…”

Section: Māori Research and Narrativementioning

confidence: 99%

Kaupapa Kōrero: a Māori cultural approach to narrative inquiry

Ware

Breheny

Forster

2017

AlterNative: An International Journal of Indigenous Peoples

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In Indigenous culture, stories are a common repository of knowledge and facilitate the process of knowing. Māori academics (Indigenous to Aotearoa New Zealand) have developed approaches based on key principles of Māori research, oral traditions and narrative inquiry to express experiences as Māori. To extend this, a Māori approach called Kaupapa Kōrero was developed to gather, present and understand Māori experiences. The application of whakapapa (genealogy) as a relational analytical framework provided a way of identifying personal kōrero (stories) and integrating them within layers of interrelated kōrero about their whānau (family), te ao Māori (Māori culture) and society that influences contemporary experiences of being Māori. Whakapapa also enabled a cross-examination of kōrero and identification of common intersecting factors such as Māori ethnicity, age, parenting status and socioeconomic position. This Māori narrative approach revealed a more complex and nuanced understanding of the interrelatedness and influence of societal expectations, indigeneity, Māori culture and whānau.

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Section: Māori Research and Narrativementioning

confidence: 99%

Kaupapa Kōrero: a Māori cultural approach to narrative inquiry

Ware

Breheny

Forster

2017

AlterNative: An International Journal of Indigenous Peoples

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“…Indigenous evaluators have noted that evaluation research must first and foremost be accountable to indigenous communities (Kahakalau, 2004; Kawakami et al, 2008; Smith, 1999; Te Awekotuku, 1999) and work within indigenous research frameworks that deploy indigenous methodologies and initiate social action for the benefit of indigenous peoples (Cram, Pihama, Jenkins, & Karehana, 2001; Forster, 2007; Gray-Sharp, 2007; Health Research Council of New Zealand, 1998; Kahakalau, 2004; Smith, 1999). The evaluation research process is privileged over the product in these contexts (Gready, 2008).…”

Section: Evaluation In Context: Mapping Difference In Aotearoa/new Zementioning

confidence: 99%

“…On a practical level, the following considerations can be said to guide evaluators practicing within Kaupapa Maori frameworks: Maori should be significant participants; Maori should make up all of the research team; Maori analysis undertaken should produce Maori and mainstream knowledge; knowledge produced should meet expectations and quality standards set by Maori; and Maori should have control of the evaluation process (Te Awekotuku, 1999; Te Puni Kokiri, 1999). Self-determining and participant-driven control of the evaluation process represents a mode of critical inquiry that begins with the concerns and aspirations of indigenous peoples (Bishop, 1998; Cram et al, 2001; Denzin & Lincoln, 2008; Health Research Council of New Zealand, 1998; Pihama et al, 2002; Te Awekotuku, 1999; Te Puni Kokiri, 1999). Ownership and control are critical for Maori, in particular because of their responsibility for protecting knowledge or taonga tuku iho (Bishop, 1998, 2008; Cram et al, 2001; Matthew & Jenkins, 1999; Porsanger, 2004).…”

Section: Evaluation In Context: Mapping Difference In Aotearoa/new Zementioning

confidence: 99%

“…Maori researchers and evaluators have been quick to critique the development of cultural competency standards, especially because of the implications for access to protected knowledge, grievances with regard to ownership of knowledge (Smith, 1999; Te Awekotuku, 1999; Walker, 1996), and ongoing targeting of evaluation projects and participants as subjects available for “improvement” or “change” (Smith, 1990). The use of nonindigenous models in indigenous contexts has also been explicitly criticized: Shared histories of “discovery” and colonization have made us wary and weary of evaluation practices that disregard indigenous worldviews and ways of knowing, which we absolutely know are valid.…”

Section: Evaluation In Context: Mapping Difference In Aotearoa/new Zementioning

confidence: 99%

“…He Taniko utilizes a weaving technique, bringing into conversation multiple strands. Figuratively, He Taniko invokes not only a weaving together of ideas and information but also a process of “bordering” that might be likened to drawing conclusions (Te Awekotuku, 1999). It is a creative process, unique to the Maori world, and has particular applications as an analytical tool for research and evaluation.…”

Section: Evaluation In Context: Mapping Difference In Aotearoa/new Zementioning

confidence: 99%

See 2 more Smart Citations

Across the Colonial Divide

Cavino

2013

American Journal of Evaluation

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This essay engages questions of evaluator role and indigenous peoples participation in evaluation within colonial and decolonization contexts. Specifically, I critique the Western emphasis on cultural competence and contrast the utility of 'mainstream' evaluation approaches alongside three indigenous inquiry models (Te Kotahitanga, Whakawhanaungatanga, and He Taniko) as utilized by/with indigenous Maori in Aotearoa/New Zealand. Using practical examples of evaluation projects conducted with and by Maori, the article highlights the very different 'evaluation conversations' happening amongst 'mainstream' practitioners-where the focus is on difference, competency, and issues of access-relative to those occurring amongst indigenous evaluators and communitieswhere evaluation praxis is framed within broader struggles for sovereignty and self-determination. By placing these paradigms in conversation with each other, I highlight the ways in which evaluation approaches that engage indigenous people and places are always representative of particular standpoints. This is because evaluation is unavoidably and simultaneous in dialog with the prevailing contexts of colonization and decolonization vis-a-vis the location and moment in which it occurs. The essay foregrounds the ways in which 'mainstream' evaluation's preoccupation with issues of cultural competency fails to fully address the needs and aspirations of indigenous peoples. In contrast, the realization of Maori capacity to meet our evaluation needs as Maori, and as represented in the ongoing development and use of our own approaches and models, not only facilitates a more culturally meaningful evaluation process but also concurrently constitutes an expression of our sovereignty and agency.

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Tattoo information creation: Towards a holistic understanding of tattoo information experience

Campbell‐Meier

Krtalić

2022

Library & Information Science Research

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Moko Māori: Skin Modification

Cited by 6 publications

References 0 publications

Kaupapa Kōrero: a Māori cultural approach to narrative inquiry

Kaupapa Kōrero: a Māori cultural approach to narrative inquiry

Across the Colonial Divide

Tattoo information creation: Towards a holistic understanding of tattoo information experience

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