Mātauranga Māori Flashcards
(30 cards)
Which part of the THREE ‘foundations’ of research does Mātauranga Māori correspond with?
Methodology/paradigm.
What does ‘Mātauranga Māori’ mean?
‘Māori knowledge’.
These are the values, beliefs, and assumptions derived from their culture/identity, world-view, and ancestors.
True or False:
‘Mātauranga Māori’ refers to ‘one body’ of Māori knowledge.
False
There is no ‘one body’ of Māori knowledge as different iwi (tribes) will have their own variations/practices etc.
Apart from recognising the multiplicity of ‘Māori knowledge’, what are the THREE other core aspects of ‘Mātauranga Māori’?
- Holistic approaches (worldview).
- Uplifting cultural features such as te reo, karakia, kapa haka, powhiri, pūrākau, waiata, etc.
- Valuing oral traditions.
Define:
Te reo (Māori)
‘The language’
Define:
Karakia
Incantations / prayers
Define:
Kapa haka
‘Group (line) dances’ that express Māori heritage and culture.
Define:
Powhiri
Māori ‘welcoming ceremonies’.
This involves speeches, performances (dancing/singing), and hongi.
Define:
Pūrākau
Myths, legends, and stories.
These transmit esoteric and culturally significant knowledge/ideas intergenerationally.
Define:
Waiata
A Māori song.
This usually involves recounts of important events.
How does the PSYC232 course describe ‘colonisation’?
Centralised power systems dominating land(s) and their associated aspects.
This could include control over culture or ‘creating new history’.
In the context of research (in places such as NZ) this entails the uplifting of Western scientific beliefs (i.e. the Scientific Method).
What is the traditional Western-scientific approach to ‘researcher-participant relationships’?
The researcher = the ‘expert’.
Meanwhile, participants take a passive/submissive role.
Describe:
The issue with the ‘Weschler Bellevue test in relation to studies comparing Māori and Pakeha students.
(According to the PSYC232 course).
This ‘intelligence’ test carried out in a Rotorua high school found a statistically significant difference between the two student demographical groups, without accounting for the fact it is difficult to operationalise ‘intelligence’, due to it being a broad/ambiguous concept.
Moreover, the Weschler Bellevue test resembled more of a ‘general trivia’ quiz (that was largely centred around European concepts and history).
(e.g. “Who ‘conquered’ Mt. Everest” - which has a double-challenge for many Māori people, as ‘conquering’ land/the environment does not fit with their cultural beliefs).
Describe:
The principle of Te Reo
(In the Kaupapa Māori methodology)
Recognising the importance of the Māori language during research.
This can be done by respecting and uplifting its use appropriately throughout.
Describe:
The principle of ‘Rangatiratanga’ and its FOUR possible interpretations.
(In the Kaupapa Māori methodology according to Linda Tuhiwai Smith’s paper)
- Partnership w/The Crown.
- Self-determination.
- Māori autonomy and control over resources.
- Symbolic central point to organise ideas around.
Ultimately, it relates to Māori having meaningful control over major components in the research.
‘Tino Rangatiratanga’ is specifically self-autonomy.
Describe:
The principle of ‘Tikanga Māori’
(In the Kaupapa Māori methodology)
‘Correct’ customs and procedures intrinsically tied to Māori culture.
Note: this is an area of varying levels of ambiguity though, as each Māori individual will have different iwi and unique ties to their culture - all of which means they may have slightly (or sometimes quite substantial) differences in relation to tikanga.
Describe:
The principle of ‘Mana Wahine : Mana Tane’
(In the Kaupapa Māori methodology)
Acknowledging the importance of both Māori women and men, and their roles within research.
Note: this includes recognising culturally-specific nuances such as spirituality and traditions amongst women and men alike.
Describe:
The principle of ‘Taonga Tuku Iho’
(In the Kaupapa Māori methodology)
‘Cultural Aspiration’.
Acknowledging the legitimacy of important cultural aspects such as te reo Māori, Mātauranga Māori, and Tikanga.
Describe:
The principle of ‘Kia piki ake i ngā raruraru o te kainga’
(In the Kaupapa Māori methodology)
‘Socio-economic Mediation’.
Recognising and alleviating external pressures experienced by Māori communities.
Describe:
The principle of ‘Whānau’
(In the Kaupapa Māori methodology)
‘Extended Family Structure’.
Central to Kaupapa Māori, this acknowledges the connections individuals have to not only the people around them (friends, family, community, etc.) but also connections their external surroundings.
Describe:
The principle of ‘Kaupapa’
(In the Kaupapa Māori methodology)
‘Collective Philosophy’.
i.e. collective ‘visions’/’aspirations’ of communities.
Describe:
The principle of ‘Te Tiriti o Waitangi’
(In the Kaupapa Māori methodology)
‘The Treaty of Waitangi’.
(1840)
A historical document that provides an avenue for Māori to “critically analyse relationships, challenge the status-quo, and affirm Māori rights”.
(from Gloria Fraser’s lecture slides)
Describe:
The principle of ‘Ata’
(In the Kaupapa Māori methodology)
‘Growing Respectful Relationships’.
i.e. engaging in the act of building/nurturing relationships, and understanding how this affects Māori well-being.
Describe:
The principle of ‘Whakapapa’
(In the Kaupapa Māori methodology)
Acknowledging the importance of ancestry, origins of cultural identity, and geneology.
Note: this can entail connection to not only ancestors, but particular locations/land.
