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November 3
PhD Candidate Symposium
3201 Hart Hall, 9am-3pm
PANEL #1 (10-11:30):
Rihi Te Nana, Historical Trauma and Whanau Healing
This project, led by Dr Leonie Pihama (Associate Professor University of Waikato), has provided Māori counsellors, therapists and practitioners with a rich knowledge base of the impact of Historical Trauma within our communities . The project is a part of the ‘He Kokonga Whare’ Māori Health Research Programme that is exploring the intersection of historical trauma and sexual violence for Māori. This research is a rich source of information for the indigenous therapeutic practitioner to work and support whānau to develop their own whānau enhancing enviroments while at the same working through the challenges of their day to day lives.
Sharyn Heaton, Kia whai kiko te whare: Re-storying the whare in curricula
This research investigates the historical construction of the ‘whare tapa whā in national curricula and ‘othered’ constitutions of the subjectivities of a whare. The structure of this project is framed around a physical embodiment of the Māori language, culture and identity that is a whare, a Māori meeting house. The central questions to this research are: How could a 'whare' model of hauora: health and physical well-being be used in future educational developments? and ‘How could a Māori re-envisaging of the whare assist in future Māori medium educational developments?
Alison Green, Indigenous knowledge in health policy in New Zealand and Canada: A comparative approach
Colonial policies have damaged Indigenous knowledges in New Zealand and Saskatchewan, Canada. As a consequence of resistance by Māori, First Nations and Métis peoples to the subjugation of their knowledges, remnants are now flourishing. Using a comparative two country approach, the study examines historical and contemporary socio-political and ontological factors supporting Māori self-determined incorporation of Māori knowledges in government policy. The outcome is a contribution to Kaupapa Māori theory called ‘Kaupapa Here’, a theory of the reclamation of Māori knowledge in government policy.
Alvina Edwards, Counting Indigeneity: Blood Quantum Ideology in Canada New Zealand and United States of America
Blood quantum created the blood-line narratives, the debated blood politics, the legal discourses and the construction of genetic knowledge which has given rise to genetics as a new perceptual regime. What is paramount is to protect all Indigenous peoples from the invisible genomic authenticity ad its deceiving appearances. This thesis is woven together by the use of Kaupapa Māori methodological tool and the legal mechanisms are discussed with the use of a comparative historical to contemporary timeline. Ultimately, Indigenous peoples in Canada, New Zealand, and the USA need to be the ones in control of their identity; tribal affiliation; cultural continuity; destiny, DNA and the manner in which they are defined legally.
PANEL #2 (11:30-1):
Vanessa Esquivido-Meza, Basketry as Relative
California Native basketry is seen as a relative to the Indigenous people, they are made from epistemologies, Indigenous intellectualism, physically made from the land where creation stories began and woven through prayers. Basketry is more than a material object or artifact, but often labeled as such. We see large collections stored in institutions that refuse or create barriers in allowing Native people to interact with them, sing with them, or place their dehydrated bodies in water; this is a contemporary issue for California Native peoples. This presentation will look at shifting the paradigm of looking at basketry as material object to viewing them as all encompassing political, cultural, visual and individual sovereignty.
Kaitlin Reed, The Emerald Triangle Green Rush: Marijuana Cultivation on Yurok Tribal Lands
The Emerald Triangle – located in northwestern California – is the largest-producing area of marijuana in California, the United States, and likely the world. Part of the Emerald Triangle is composed of ancestral Yurok territory (as well as other Tribes). The Yurok Tribal Government has banned marijuana production within its reservation boundaries, yet our territories our continually assaulted by encroaching marijuana operations. My research explores the legal and political intersections of tribal, state and federal marijuana law and policy. My work also explores the environmental injustices committed on behalf of marijuana production, such as water pollution and diversion as well as damages to our land and wildlife. While this work is unique to northwestern California and the Yurok people, the themes of environmental destruction and corporate development are prevalent for indigenous peoples on a global scale.
Douglas J. Worley, Intellectual, Visual and Visionary Sovereignty in Patwin Wilak (Patwin Land)
This paper explores how Yocha Dehe Wintun Nation (YDWN) has engaged in intellectual, visual, and visionary sovereignty through the practice of creating space to reimage, reshape and redefine what it means to be Patwin, California Indian, and American Indian. YDWN began by developing a vision of what the future could look like for their people and the various relationships they maintain. Then by expressing their visual and intellectual sovereignty through strategic intergeneration implementation of cultural, education and language revitalization, YDWN began to shift the image of their historical narrative, image, and future.
Ashlee Bird, Synthetic Spaces and Indigenous Identity: Decolonizing Video Games and ROM Hacking Super Mario Bros.
Last winter quarter, the work of Tanya Tagaq inspired me to write a paper about Synthetic Indigeneity/Synthetic Tradition, and how Natives can use technological spaces, specifically video games, to construct autonomous Indigenous identities as well as virtual spaces of tradition and knowing. This summer, I actualized this theory by beginning the process of ROM hacking the original Super Mario Bros. for the Nintendo Entertainment System and transforming it into an Abenaki creation story. In this presentation, I would like to briefly discuss the inspiration for this undertaking through the works of Tanya Tagaq and Jack Forbes, then present the work on the game that I have been doing and exemplify some of the difficulties and successes I have encountered, as well as the possibilities that I believe this project, and others like it, possess for Indigenous futures and education at large.
PANEL #3 (1:30-3):
Rangimarie Mahuika, Ngā niho tete o Pekehaua: An Indigenous Articulation of Governance
Prior to the arrival of Pākehā to Aotearoa New Zealand Ngati Rangiwewehi, along with all other iwi Māori, had their own systems of Governance. This study considers the evolution of Ngati Rangiwewehi Governance and the relevance of traditional knowledge in tribal efforts to assert self-determination in and through their governance arrangements including the tribal Post-Settlement
Sharon Toi, Spaces of Indigenous Justice: Tribal Governance & The ‘positioning’ of Indigenous Women
By investigating tribal governance as a site of significant struggle for indigenous women, this thesis utilizes Kaupapa Māori methodology as a decolonisng theoretical framework for Mana Wahine leadership and decision-making.
Joeliee Seed-Pihama, Ko wai tō ingoa: From whose waters do you descend?
This research considers the experiences of several generations of my whānau (extended family) in the giving and carrying of Māori personal names. It reveals how colonial ideologies have attempted to assimilate, rename and therefore, erase us. Using a pūrākau methodology, I give voice to the stories of my whānau to highlight how Māori have resisted and maintained our names despite ongoing colonialisms such as mispronunciation, denial, and invisibilization.
Apanui Skipper, Invaluable insights into localized Māori Weatherlore
Weather and climate has always been important for Māori. It influences which plants, trees, and birds are found in various parts of the country; it affects the winds, waves, and ocean currents, and, in turn, influences decisions about when to plant, harvest, and fish, and about navigation. Over the centuries Māori have built up extensive knowledge about local weather and climate. This has been vital to survival, and the lessons learnt have been incorporated into traditional and modern practices of agriculture, fishing, medicine, education, and conservation. Learning about this knowledge contributes to better understanding local weather, potentially climate change and the importance of Maramataka or Māori Lunar Calendar.
Creative PhD Candidates
C.N. Gorman Museum, 3pm
Kahutoi Te Kanawa, Intergenerational transfer of Knowledge and the replication of a Pukoro
The thesis is about the innate skills and esoteric knowledge passed down through five generations of weavers in one whānau. The creative practice, is to replicate a very rare piece of weaving known as a Pukoro, to show how the application of weaving skills and knowledge is important to the survival of rare textile artefacts.
Donna Campbell, Te Rangitāmirohia te Pāharakeke: Mana Wahine, Raranga and Whatu as Cultural Regeneration
This project investigates the relationship between native materials and the maker. Through a mana wahine theoretical framework this study intends to explore the notion that raranga and whatu (Māori fibre arts) are a means to cultural regeneration and sustainability. The practice of weaving customary materials connects maker and taonga (artistic creation) through cultural ways of knowing and being that become apparent through an intimate engagement with the whenua (land) and the materials that are utilised from it. Embodied knowledge within this cultural practice often arises through this tactile and kinetic engagement which leads to understandings and awareness of cultural identity, affirmation and resistance.
LisaNa RedBear, Indigenous Healing Reclamation Art Methodology: Reclaiming Sacred in the 21st Century
My doctoral research is supported by my experience as a credentialed Native American Mental Health Specialist and internationally awarded visual artist with over 30 years in the Arts and Human Services fields. My interdisciplinary work is rooted in traditional perspectives based upon intergenerational links to creativity, earth-nature and holistic healing practices relevant to Indigenous Peoples. Thus far, case studies and oral testimonials indicate indigenous peoples benefit from unique ‘culturally relevant and informed’ healing practices. The celebration of culture through the creative arts demonstrates and reaffirms indigenous intergenerational strengths and this has the power to promote indigenous cultural observance, revitalization and sustainability within a person and community.
Tawhanga Nopera, Huka can haka: Taonga performing tino rangatiratanga
The focus of this practice-based research focuses on ways raranga can affirm sexual and gendered expressions. It is a subjective-autobiographical research project, conveyed through digital image, digital video, performance art and creative writing. I am a Māori artist who emphasises lived creative practice – where art-making is ritualised as daily habits of agency. Doing so allows a self-critical lens to help heal from stigma, discrimination and the marginalisation that manifests at the intersection of culture, sexuality and gender.
Reception and event closing to follow.
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