Visiting with the Ancestors: Blackfoot Shirts in Museum Spaces

Peers, Laura; Brown, Alison

doi:10.15215/aupress/9781771990370.01

Cited by 10 publications

(14 citation statements)

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“…In the case of the Glenbow, it was the Mookaakin Culture and Heritage Foundation (Cf. Peers and Brown 2015;Nicks 2003). The Elders Council played this role for the Manitoba Museum with respect to treaties, and without their encouragement and firm direction, the museum would not have developed the treaty exhibits in the way that it did.…”

mentioning

confidence: 99%

Meshkwajisewin: Paradigm Shift

Matthews

Roulette

Wilson³

2021

Religions

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In 2012, the Manitoba Museum began the development of an exhibit called “We Are All Treaty People”. Mindful of recent scholarship on animacy and the ontological turn in museum ethnography, this paper examines how this exhibit reversed decades of practice regarding ceremonial artefacts. Twelve pipes, formerly removed from view because of their ceremonial status, have now, as celebrated animate entities, become teachers in a collaboratively developed exhibit about treaties. They will work to educate thousands of visitors, many of them Indigenous children who visit the museum annually. The exhibit was imagined, shaped, and made possible by the Elders Council of the Association of Manitoba Chiefs and the Treaty Relations Commission of Manitoba who treat the pipes as active social partners and, from the outset, intended that the pipes would boldly instantiate Indigenous agency in treaty making. The relational world of the pipes has increased exponentially since they have become public actors in the museum, and more importantly, they have formed deep bonds with the school children and Elders of the community of Roseau River First Nation. They go to the school yearly to be celebrated, sung to, feasted, smoked, and honoured and return to the museum restored and ready for their newfound educational and diplomatic work.

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mentioning

confidence: 99%

Meshkwajisewin: Paradigm Shift

Matthews

Roulette

Wilson³

2021

Religions

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“…2005 with social relations, particularly questions of identity and diversity, by providing symbols and icons of culture and identity. 14 Bennett argues that museums make nations, make peoples and make art. 15 "Museums are socially and historically located," Macdonald reminds us, "and, as such, they inevitably bear the imprint of social relations beyond their walls and beyond the present."…”

Section: Museums and Indigenous Peoplementioning

confidence: 99%

“…Dominic O'Sullivan points out that "self-determination arises from a Māori political context, so its focus can be unmistakably Māori." 14 Furthermore, "self-determination", he argues, "extends beyond human rights to rights of indigeneity. It asserts the right to a collective identity and, again to the greatest extent possible, the determination of cultural, social, and economic destiny."…”

Section: First Nation and Indigenous Peoplesmentioning

confidence: 99%

“…The history of Ngāi Tahu has been extensively researched in more recent times, notwithstanding the storehouse of historical material accumulated as part of Ngāi Tahu's Waitangi Tribunal claim process during the 1980 and '90s. 14 This research material undoubtedly provides Ngāi Tahu with a wealth of historical and whakapapa material vital to their ongoing cultural futures.…”

Section: Restoring Political Equality and Respect Between Māori And Non-māorimentioning

confidence: 99%

“…Large quantities were part of this exchange relationship. 14 See: Anderson, 1998;Dacker, Bill. 1994 Te Mamae me te Aroha: The Pain and the Love.…”

Section: Restoring Political Equality and Respect Between Māori And Non-māorimentioning

confidence: 99%

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He mana taonga, he mana tangata: Māori taonga and the politics of Māori tribal identity and development

Hakiwai¹

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<p>In museum studies, museums have been examined in terms of their historical role in collecting and exhibiting the culture of colonized peoples, and their contemporary participation in identity politics, repatriation and relationships with source communities, but their role in indigenous tribal development has never been the focus of a major study. This thesis sets out to examine this phenomenon and thereby address a major gap in the literature. In New Zealand, Māori tribes are actively pursuing social, cultural and economic development initiatives as an expression of their mana motuhake or self-determination. The development ethos that is guiding many of these tribes has at its core the wellbeing of their people and the importance of their culture and tribal identity to social and economic development. The research into this extraordinary politics of Māori tribal identity and development seeks to understand the role Māori taonga play both historically and within contemporary Māori communities as part of tribal self-determination and the advancement of Māori development and identity. The questions framing the study include the following: What is the nature of Māori taonga and what is their relationship with the politics of Māori tribal identity and development? What value are museums, collections of taonga or other cultural heritage in the process of iwi development which is taking place during the Waitangi claims process and Post Settlement phase? Using a research methodology that incorporates a Kaupapa Māori paradigm, as well as methodologies used in museum studies and related fields, this research investigates the experiences of a number of Māori tribes with regard to their tribal taonga and cultural heritage projects including tribal exhibitions. Major case studies include Ngāi Tahu, Ngāti Kahungunu and Ngāti Porou along with an examination of secondary sources such, as tribal websites, tribal visions and strategic plans, and other published materials. The research findings demonstrate that taonga are important and enduring symbols of Māori identity, which are often used in the assertion and promotion of tribal self-determination and development. Māori tribal values such as mana, whakapapa, manaakitanga, tikanga, kōrero, whanaungatanga and kaitiakitanga along with taonga related kupu (words) shape and influence many tribal development strategies. The literature and interviews from tribal members confirm the enduring significance of taonga to whānau, hapū and iwi. The research demonstrates the role taonga play in sustaining the inter-generational continuity of tribal culture and the ‘connectedness’ of taonga to the wider culture, including the pivotal role they play in informing and shaping tribal development futures.</p>

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The Quest for Improved Collection Care: Opportunities for Participatory Processes Involving Distant Source Communities

Gómez

2022

Studies in Conservation

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Visiting with the Ancestors: Blackfoot Shirts in Museum Spaces

Cited by 10 publications

References 0 publications

Meshkwajisewin: Paradigm Shift

Meshkwajisewin: Paradigm Shift

He mana taonga, he mana tangata: Māori taonga and the politics of Māori tribal identity and development

The Quest for Improved Collection Care: Opportunities for Participatory Processes Involving Distant Source Communities

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