AlterNative

This research hypothesized that respondents who have a good understanding of mātauranga Māori (Māori knowledge) are those with a secure cultural identity and are more likely to be concerned with the environment.

In this paper we outline philosophical conceptualizations of relationships with language and place. We investigate how place is an essential aspect of language formation and oral tradition. Re-conceptualizing the concept that primary source is inextricably linked to place leads to an eco-hermeneutic analysis of the etymology of language.

Treaty reparation processes are a key characteristic of postcolonial Aotearoa/New Zealand. In 1975 the New Zealand Crown established the Waitangi Tribunal designed to make recommendations on indigenous (Māori) claims regarding breaches of the 1840 Treaty of Waitangi (Tiriti o Waitangi).

This paper discusses the dead and non-used Nandi anthroponyms with the aim of highlighting the factors behind their disappearance, non use or declining usage. Although traditionally the Nandi naming system is elaborate and spans a person’s lifetime, present naming practices show that various types of anthroponym have low usage and others are no longer used.

This paper explores the epistemological divide between mātauranga Māori (Māori knowledge) and science, and considers which cultural concepts have relevance when considering the use of embryos in research. We argue that empowerment is a necessary precursor for a dialogue process to be effective and to maintain the cultural dignity and confidence of the participants.

This article comments on the process and results of expanding the vocabulary available for teaching and learning science through the medium of Māori in the specific domain of chemical nomenclature. This commentary argues there is a need to balance language revitalization aims for te reo Māori against the educational aims for Māori medium schooling.

Hö‘ulu‘ulu ‘Ölelo Pökole

This is a story about a father with a rusty three-prong. A three-prong is a fishing spear. It has three barbs at one end of a shaft and surgical rubber attached to the other end. The surgical rubber is stretched up the shaft of the spear and held in place with a tight grip over the shaft. A quick release of the grip will propel the spear.

‘Auwai are irrigation ditches developed by Kanaka Maoli (Native Hawaiians) to enable sustainable, prolific, wetland taro cultivation.

This article contemplates the rights and responsibilities of non-indigenous participants in programmes for indigenous education.

Hawai‘i is the most isolated landmass in the world and thus ancient Native Hawaiians relied on the local resources of the land, sea and sky for their sustenance.

Accounts of the Hawaiian Kingdom (1810–1893) have typically argued that since the “discovery” of 1778, the islands have been progressively colonized—s if the first footfall of Captain James Cook set off a sequence of inevitable events that led to the overthrow of the monarchy in 1893 and annexation by the United States in 1898.

Demonstrating how the language of instruction served a shifting role during the 19th century is the means by which this study achieves its purpose of providing the background for the current conflict surrounding the Hawaiian language immersion movement. The first role the language of instruction served was to help Hawai‘i become a modern nation.

He mea nui ka ‘olelo no‘eau ma ka ho‘ola hou ‘ana i ko kokou ‘olelo aloha a me ka hana, ‘oiai, no ka hapanui o kokou, ‘o ka ‘olelo haole ka mea ‘a‘ai i ka no‘ono‘o kanaka, a i kekahi manawa, ‘o ia ka ‘olelo i honai ‘ia ai kekahi mai ka wo e huli ana ke alo i luna, a ka wo kanaka makua.

King Island, Alaska, has a relatively high place-name density of 45 place names per square
mile. King Island Inupiat elders and community members, with the help of Western scientists
(including a linguist, an anthropologist, an archaeologist and biologists), documented
163 place names over the 3.5 square mile area of King Island (Ugiuvak), Alaska. This is 1.5

The term body-snatcher has enjoyed a renaissance in the media recently, as various Māori
have moved to reclaim their deceased relations. From a Māori perspective, the claiming
of bodies has nothing to do with body-snatching, a term that referred to episodes in the
West. Indeed, Māori may see some laws themselves as instruments that snatch the body,

This paper provides theoretical insights into Aboriginal educational and social transformation
in Canada from an historical perspective. For almost a century, “decolonization” has
been the most effective, and yet most commonly deployed conceptual tool in the
writings on Aboriginal education. As an alternative to the decolonization paradigms,

This paper aims at exploring the issue of whether it is possible to treat translation simply
as a strategy in which semantic equivalence between the source language and the target
language is established, especially in the context of literary translation which involves socio
cultural communication, understanding of register, role relations and attitudinal aspects of

Using focus group methodology, we examined the Dakota, Lakota, and Nakota idea of
wicozani (pronounced wee-cho’zah-nee), or “the good way of life”, as it relates to individual
and family life and assert its value in guiding functional adaptations. Additional theoretical

This article explores an alter-native (that is, to use native insights to alter existing knowledge and modes, and to alter native insights if they tend to serve the interests of colonizers/outsiders rather than the colonized/locals) way of reading the Bible based on the Tongan notion of tālanga, and from the perspective of a Tongan tu‘a (commoner).

Empowerment’ is a complex concept that draws on educational, psychological, social learning, social-structures and socio-ecological theories from a range of disciplines. It has multiple applications and its approaches can be used to highlight and address power relations, social exclusion, marginalisation and inequity.

Aotearoa/New Zealand is experiencing major changes in its demographic profile, indicating that the proportion of Māori (the indigenous people) will progressively increase (Statistics New Zealand, 2004).

As a Maseko Ngoni this student poses the following research question: Can the personal historical memories of Indigenous governance and responsibilities be an asset to the debilitating and crippling neo-colonial, social-cultural and spiritual lives of the Maseko pfuko (kin-group) in Lizulu?

This article draws upon ethnographic research conducted with an Aboriginal family who own and operate a heritage tourism company, where presentation of space and place promotes environmental awareness, spirituality of place and social justice. It presents this particular example of heritage tourism as a dialogic zone of contemporary resistance inserted into the public realm.

This article analyses the way Australian and United States of America (USA) governments used the notion of the best interest of the child to remove Aboriginal and Native children respectively from their families and communities. Both governments relied on legal means to achieve the assimilation of children within the mainstream culture in order to annihilate Aboriginal and Native culture.

The subject of decolonisation is being discussed among colonised people all over the world today. According to Smith (1999) and Loomba (1998), the process of decolonising embodies how notions of authenticity and interpretations of pre-colonisation intersect in the immediate past (how we became colonised), present and future.

Pangasinan studies as ethnic/area studies needs to be conceptualised to consolidate and promote studies on Pangasinan and to reclaim identity lost in the mainstream ‘national culture’. It is absolutely necessary, however, to lay down first its epistemic foundations.

This paper explores counselling of the indigenous Shona people and provides an argument for multicultural counselling. The vast majority of the Shona people use both traditional (informal) and modern counselling services. The indigenous approach to counselling tactfully captures the importance of the family and the community as a mode of communication for therapy and moral values.

Research among indigenous peoples of the Pacific in the 21st century face a number of challenges. One of the most powerful of these is the unchecked and careless use of frames that do not take into account languages and Indigenous knowledge protocols, philosophies and principles, especially where and when their own knowledges and tribal issues are researched.

Nils-Aslak Valkeapää (1943–2001) was the greatest Sámi multimedia artist. He made his debut as an author in 1971 and is so far the only Sámi who has been awarded the prestigious Nordic Council’s literature prize, for his book of poetry and old photographs Beaivi, áhčážan (1989) (The Sun, My Father [1997]).

Māori and English have been in increasing contact within New Zealand for over 200 years. The impact of each language on the other in vocabulary, which has been borrowed in both directions, is clear. More subtle is the mutual influence in the area of pronunciation.

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Talofa lava, Malo e lelei, Kia orana, Fakalofa lahi atu, Nisa bula vinaka, Taloha ni... Warm greetings to you all.

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Kia tupu whakaritorito te tupu o te harakeke
Set the overgrown bush alight and the new flax shoots will spring up

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The Government’s “Freshwater for a sustainable future” discussion paper raises the need for an effective process for the inclusion of Mäori input on water management issues. Few processes have been developed specifically for Aotearoa, New Zealand.

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This project investigated Mäori women’s decision-making around breastfeeding within the context of whänau attitudes towards breastfeeding in order to describe the dynamic role played by whänau in a woman’s decision to breastfeed or not.

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Te Rapuwai, Ngäti Mamoe, Ngäi Tahu me Waitaha

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Along with Sir Edmund Hillary, Ernest Rutherford and Kate Shepherd, Sir Apirana Ngata (1874-1950) has the honour of featuring on NZ banknotes. He is without doubt the single leading Maori figure of the twentieth century, and is revered among Maori today.

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'At least one lesson of Hikoi 2004 is clear: rather than never repeating, history is fated to repeat, and repeat again, until its lessons are learned.'

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Pohaku were present. Stones were everywhere. It was the ho’ailona for this stone carver that I was able to open this photographic exhibition book to bear witness to the depth and presence of what is of substance here in Aotearoa.