Home: Here to Stay E-Book

• Herausgeber: Huia Publishers
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

This is a collection of twelve academic essays that consider understandings of home and the impact of dominant societies on indigenous societies and their homes. The book covers home and language preservation, homelessness, retention of land, tobacco use in the home, loss of home through trauma and natural disaster, ageing and health, and the meaning of home. This is the third book in the Nga Pae o te Maramatanga Edited Collections series. Previous titles include vol. 1 Maori and Social Issues and vol. 2 The Value of the Maori Language.

Leseprobe

Contents

Front Cover

Title Page

Foreword

Acknowledgements

1. Zealandia to Aotearoa: How Permanent is Home?

2. ‘Iwi, are where the people are.’ Re-thinking Ahi Kā and Ahi Mātao in Contemporary Māori Society

3. Home and the Māori Language

4. Pani me te Rawakore: Home-making and Māori Homelessness without Hope or a Home

5. Whenua Whānau: Walking the Land with Indigeneity and Science to Find Our Home

6. Is Sharing Tobacco within the Home Really Good Manaakitanga?

7. When Trauma Takes You Away from Home: Experiences of Māori Vietnam Veterans

8. Māori Homes Through the 2010–2012 Ōtautahi Earthquakes

9. Māori at Home with IT

10. At Home: Ageing, Health, and Diversity Advantage

11. Homedeathscapes: Māori End-of-life Decision-Making Processes

12. ‘Your home?’ ‘Yes, ours.’

Biographies

Index

Copyright

Back Cover

Foreword

Home is a thing, an ontological being and a static presence. Arguably, though, for Indigenous and colonised peoples, home is like an apparition, a spectre in our memories, haunting reminiscences that shape our words, wisdoms, relations, and passions. The spectres are not ghosts in the sense of invisible, and disembodied spirits, or, virtual realities, but visible in the peoples’ odyssey, health, conservation, language and culture, land, migrations, and hopes of the peoples. This book is a distillation of ten years of critical reflection and dialogue by Indigenous scholars on the imposition of the conventions of the prevailing society upon our societies. This kōrerorero (dialogue) has taken place at the dynamic International Indigenous Writing Retreats supported by New Zealand’s Māori Centre of Research Excellence (CoRE), Ngā Pae o te Māramatanga, hosted by the University of Auckland.

This collection will be of interest to those researching in the areas of Māori studies, Indigenous studies, language and culture, history, information technology, disasters, land formation, land use, living and dying and philosophy. Readers interested in robust communities and those with a particular focus on health education will enjoy the chapters also. The book will be of use to people working with migrant communities, populations that have a significant proportion of migrants, or those affected by the migration of others, such as family members who are left behind.

Ngā Pae o te Māramatanga has made it possible to publish a collection of insightful arguments about wisdoms from the authors’ different viewpoints. In this volume, Māori, Pākehā, and Tongan truths are acutely portrayed, critiqued, and valued in the scholars’ narrations of their experiences and actions of the human odyssey. The common occurrence of anti-Māori, anti-Indigenous, and anti- migrant politics, the truth of colonialism, and the legacy of Christo-European-Amero-capitalism, are realities of today. Even so, the authors offer fresh words and wisdoms for our lives, to carry on and uplift our beloved in our homes, yes ours.

The Editors

Note

Concepts from Te Ao Māori (the Māori world) are explained the first time they appear in the text and translations appear in the glossary at the end of each chapter.

Acknowledgements

In 2012, Dr Linda Waimarie Nikora, Dr Adreanne Ormond and Dr Rachel Wolfgramm commenced this book at Ngā Pae o te Māramatanga’s fourteenth International Indigenous Writing Retreat. The contributors acknowledge their efforts and vision. The eighteenth International Indigenous Writing Retreat supported by Ngā Pae o te Māramatanga will be held in December 2015 and the value of the retreat as a sanctuary to contemplate, to interrogate, to interpret, to analyse and voice truths is acknowledged by the authors.

Zealandia to Aotearoa: How Permanent is Home?

Lead author: Daniel Hikuroa, Ngā Pae o te Māramatanga, New Zealand’s Māori Centre of Research Excellence hosted by the University of Auckland

Abstract

How permanent is home? When referring to home from overseas Māori mean the landmass of Aotearoa New Zealand. In that context we have notions of permanence, of stability, of tūrangawaewae, of groundedness, of place, of belonging, of connection. But how real are those notions and through what ways of knowing are they understood? In human timeframes they are more or less true, but have been seriously challenged by the 2010 and 2011 earthquakes in Ōtautahi. Furthermore, in addition to the meso-scale immediate ongoing landslides, volcanoes and earthquakes reconfiguring Aotearoa in human memory, in geological time Aotearoa has also been extremely mobile. Up until 450 million years ago Aotearoa lay in the northern hemisphere, and about 30 million years ago Aotearoa very nearly drowned altogether. The context of the permanence of home provides the basis for an account of the geological history of home starting with the concept of Zealandia, a chunk of continental crust upon which Aotearoa sits, and relating its dynamic nature in geological time to concepts of permanence in human timeframes. Mātauranga Māori reveals insights into alternative ways of knowing and conceptualising home, the permanence of home, and the immense timeframes associated with the creation of land.

Keywords: transient; Zealandia; permanence; geological time; home; dynamic

Introduction

Home is an emotive word that evokes many different themes simultaneously, themes that often include place, connection and scale – home is Aotearoa, home is a region, a city, a town, a house. Home can be plural. How one defines home at any given time is often based upon relativity – home from overseas is Aotearoa, home when considered from within Aotearoa might be a whare (house) or a marae (meeting area of a Māori kinship group, including buildings and courtyard). Regardless of our multiple definitions of home, we have coincident concepts of home as permanent, as stable, as tūrangawaewae (a place to stand, where one has right to residence), as grounded, as place, as belonging, as connection. The permanence of home is inextricably linked to the land, spanning the physical connection of the foundations of a house on the land through to the spiritual connection based on whakapapa (genealogy) and our kinship-based relationship with Papatūānuku (Earth Mother and wife of Ranginui – all living things originate from them). If home is one of the manifestations of the relationship people have with the land, and vice versa, let us consider the following whakatauākī (proverb) as a framework for exploring the multiplicities and nuances of that relationship:

Toitū he whenua, whatungarongaro he tangata.

Land is permanent, people disappear

In the chapter, I will explore this whakatauākī through geological, societal and cultural lenses. The whakatauākī provides the framework for my analysis of the concepts of home being linked with land, the permanence of land, and the non-permanence of people. When thinking about home from an individual or whānau perspective, we think about it in the context of a human lifetime, or perhaps two or three generations. In that timeframe home has a permanence. But if we consider home in terms of hapū (kinship group, sub-tribe), iwi (nation, tribe), tipuna (ancestor) or even Hawai‘iki (traditional Māori place of origin) the notion of home begins to encompass longer timeframes, more akin to geological timeframes, and our assumption of permanence comes into question.