Maori Culture
Indigenous methodology
The importance of immersion in the tangata whenua language and cultural values – the way of expression of our respect. We have to treat each other as equal partners with mutual respect (Ki a koe tētehi kīwai, ki a au tētehi kīwai. For you one handle of the basket and for me the other.). The powhiri should be completed to enclose parties, but the affiliations of tangate ke remind temporary and artificial and it affects research outcomes. The commited stranger has reciprocal duty or obligation to those many tangata whenua who gave freely of their learning, Our work should enhance the oranga (well-being) of all.
The subjects as Māori Studies are concerned to reintegrate past and present knowledges belonging to the people, in order to create a coherent and living whole, in place of colonialism’s alienation and fragmentation of knowledge. Additionally aboriginal scientists are immersed in indigenous methodology and epistemology, to benefit local community
'The route to Maoritanga through abstract interpretation is a dead end. The way can only lie through a passionate, subjective approach. ... the so-called objectivity some insist on is simply a form of arid abstraction, a model or a map. It is not the same thing as the taste of reality'.[1] Life in all its daily complexity is converted into a neat and tidy explanation belonging ‘to an observer’s perceptions’ where they become ‘the currency of communication amongst the observers’.[2] As a result, the people frequently feel marginalized from such objectifying work; as if they have lost possession of the stories, songs or histories that belong to them. Theory have to be informed by practice, by which I mean a commitment to the well-being of those being researched. Such personal engagement and experimentation is not always well received by non-Indigenous academics, especially those who control what is accepted for academic publication. Thaman recalls how one of her articles was rejected ‘because
The importance of immersion in the tangata whenua language and cultural values – the way of expression of our respect. We have to treat each other as equal partners with mutual respect (Ki a koe tētehi kīwai, ki a au tētehi kīwai. For you one handle of the basket and for me the other.). The powhiri should be completed to enclose parties, but the affiliations of tangate ke remind temporary and artificial and it affects research outcomes. The commited stranger has reciprocal duty or obligation to those many tangata whenua who gave freely of their learning, Our work should enhance the oranga (well-being) of all.
The subjects as Māori Studies are concerned to reintegrate past and present knowledges belonging to the people, in order to create a coherent and living whole, in place of colonialism’s alienation and fragmentation of knowledge. Additionally aboriginal scientists are immersed in indigenous methodology and epistemology, to benefit local community
'The route to Maoritanga through abstract interpretation is a dead end. The way can only lie through a passionate, subjective approach. ... the so-called objectivity some insist on is simply a form of arid abstraction, a model or a map. It is not the same thing as the taste of reality'.[1] Life in all its daily complexity is converted into a neat and tidy explanation belonging ‘to an observer’s perceptions’ where they become ‘the currency of communication amongst the observers’.[2] As a result, the people frequently feel marginalized from such objectifying work; as if they have lost possession of the stories, songs or histories that belong to them. Theory have to be informed by practice, by which I mean a commitment to the well-being of those being researched. Such personal engagement and experimentation is not always well received by non-Indigenous academics, especially those who control what is accepted for academic publication. Thaman recalls how one of her articles was rejected ‘because