title: The “culture broker” as performer: Tuva and Kazakhs “home visits” in Kanas, China

authors: Yang, Jingjing

subjects: China

abstract: The term and role of a "culture broker" is examined based on the definition provided by Smith and ethnographic research of 12 months of living among the Tuva and Kazakh residents in Kanas, Xinjiang, China. Here it is suggested that Kazakhs operate as a culture broker by impersonating Tuva in Home Visits. A series of symbiotic relationships are found where stakeholders condone such impersonation to achieve different ends - these stakeholders and goals being identified in the paper. Amendments are consequently proposed to Smith's original model.

text: The “culture broker” as performer: Tuva and Kazakhs “home visits” in Kanas, China The term and role of a "culture broker" is examined based on the definition provided by Smith and ethnographic research of 12 months of living among the Tuva and Kazakh residents in Kanas, Xinjiang, China. Here it is suggested that Kazakhs operate as a culture broker by impersonating Tuva in Home Visits. A series of symbiotic relationships are found where stakeholders condone such impersonation to achieve different ends - these stakeholders and goals being identified in the paper. Amendments are consequently proposed to Smith's original model.

year: 2013

title: Coordination polymers and isomerism; a study using silver(I) and a ∏-stacked ligand

authors: Caradoc-Davies, Paula L.

subjects: chemistry

abstract: The ligand 2,5-bis(2-pyridylmethylsulfanylmethyl)pyrazine (L) was prepared by the base coupling of 2-(sulfanylmethyl)pyridine and 2,5-bis(chloromethyl)pyrazine. This new ligand was treated with AgClO₄ in a 1   1 metal-to-ligand ratio and with AgNO₃in a 2   1 metal-to-ligand ratio to give coordination polymers. The crystal structures of {[Ag(L)]ClO₄}∞ ( 1) and {[Ag₂(L)](NO₃)₂}∞ ( 2) were determined. The Ag(I) ions in the one-dimensional polymeric chains of 1 adopted square-pyramidal geometries with the pyridine and pyrazine N donors coordinated in an extremely bent fashion. The structure of 2 revealed two isomeric polymer chains in the one crystal forming a single supramolecular array. The isomeric polymers differed in the donor atoms about the Ag(I) ions and in the arrangement of adjacent ligands along the chain. A feature of both structures was that L adopted a three-layer ∏-stacked arrangement.

text: Coordination polymers and isomerism; a study using silver(I) and a ∏-stacked ligand The ligand 2,5-bis(2-pyridylmethylsulfanylmethyl)pyrazine (L) was prepared by the base coupling of 2-(sulfanylmethyl)pyridine and 2,5-bis(chloromethyl)pyrazine. This new ligand was treated with AgClO₄ in a 1   1 metal-to-ligand ratio and with AgNO₃in a 2   1 metal-to-ligand ratio to give coordination polymers. The crystal structures of {[Ag(L)]ClO₄}∞ ( 1) and {[Ag₂(L)](NO₃)₂}∞ ( 2) were determined. The Ag(I) ions in the one-dimensional polymeric chains of 1 adopted square-pyramidal geometries with the pyridine and pyrazine N donors coordinated in an extremely bent fashion. The structure of 2 revealed two isomeric polymer chains in the one crystal forming a single supramolecular array. The isomeric polymers differed in the donor atoms about the Ag(I) ions and in the arrangement of adjacent ligands along the chain. A feature of both structures was that L adopted a three-layer ∏-stacked arrangement.

year: 2001

title: Iwi cultural identity: The praxis of tūpuna narrative

authors: Williams, Amelia Amy Tuihana

subjects: Māori

abstract: This research is a narrative-based study of tūpuna narrative practices. As a privileged medium tūpuna narratives construct the conditions of iwi praxis which leads to mana-motuhake: the political independence and self-determination of Māori. This study explores how the Ngāti Koi applied ‘tūpuna narratives’ to challenge the hegemonic identity imposed on them that effectively alienated and silenced them erasing their memories of who they were and are. It is an auto-ethnography of an iwi, a whānau, a family it is a story about the writer. While this may seem a personal objective, the result indicates a cultural problematic in that the search for identity involves a critical kaupapa Māori investigation for an iwi to make sense of the act of colonisation, the colonial institutions that named them and the revitalization of their iwi identity in a Treaty of Waitangi context.  

This study has found that ‘tūpuna narratives’ represent identity conceptions that have implications for traditional normative practices. In narrative study there are no prescribed means for unearthing and creating meanings, research methods take the form of co-construction, the emphasis is on doing what is necessary to capture the lived experiences of iwi in terms of their particular-and-unique circumstances. Over time dominant theories have tended to align narrative practices with journalism, storytelling, myth and legend, tale and fable diminishing its conceptual role as the ‘epistemological other’ of the social sciences. 

The findings of this research illustrate the significant limitations of these theories. Narrative research is considered both a research method ‘in itself’ and also the phenomenon under study. In this study, narrative is applied as a conceptual metaphor to create interpreted descriptions, to understand and link causal historical and personal events to colonial institutional decision-making. Placed within the conceptual constellation of Kaupapa Māori narrative methodology becomes a powerful tool for change: creating the conditions of iwi praxis which is the making, the transformation and revitalisation of iwi cultural identity. 

As I write Hauraki enters a Treaty of Waitangi ‘settled world’ the settlement formulae premised on the falsified stories begat by nineteenth-century institutional decision-makers. These stories have created a legacy of unease as open inter iwi hostilities are unleashed. Treaty settlements should result in rangimarie-peace, justice and praxis for iwi both internal to, and external of its polity and cultural borders. Clearly, they do not and the need for tūpuna narratives, free of colonial-institutional storying, remains.

text: Iwi cultural identity: The praxis of tūpuna narrative This research is a narrative-based study of tūpuna narrative practices. As a privileged medium tūpuna narratives construct the conditions of iwi praxis which leads to mana-motuhake: the political independence and self-determination of Māori. This study explores how the Ngāti Koi applied ‘tūpuna narratives’ to challenge the hegemonic identity imposed on them that effectively alienated and silenced them erasing their memories of who they were and are. It is an auto-ethnography of an iwi, a whānau, a family it is a story about the writer. While this may seem a personal objective, the result indicates a cultural problematic in that the search for identity involves a critical kaupapa Māori investigation for an iwi to make sense of the act of colonisation, the colonial institutions that named them and the revitalization of their iwi identity in a Treaty of Waitangi context.  

This study has found that ‘tūpuna narratives’ represent identity conceptions that have implications for traditional normative practices. In narrative study there are no prescribed means for unearthing and creating meanings, research methods take the form of co-construction, the emphasis is on doing what is necessary to capture the lived experiences of iwi in terms of their particular-and-unique circumstances. Over time dominant theories have tended to align narrative practices with journalism, storytelling, myth and legend, tale and fable diminishing its conceptual role as the ‘epistemological other’ of the social sciences. 

The findings of this research illustrate the significant limitations of these theories. Narrative research is considered both a research method ‘in itself’ and also the phenomenon under study. In this study, narrative is applied as a conceptual metaphor to create interpreted descriptions, to understand and link causal historical and personal events to colonial institutional decision-making. Placed within the conceptual constellation of Kaupapa Māori narrative methodology becomes a powerful tool for change: creating the conditions of iwi praxis which is the making, the transformation and revitalisation of iwi cultural identity. 

As I write Hauraki enters a Treaty of Waitangi ‘settled world’ the settlement formulae premised on the falsified stories begat by nineteenth-century institutional decision-makers. These stories have created a legacy of unease as open inter iwi hostilities are unleashed. Treaty settlements should result in rangimarie-peace, justice and praxis for iwi both internal to, and external of its polity and cultural borders. Clearly, they do not and the need for tūpuna narratives, free of colonial-institutional storying, remains.

year: 2020