title: Rolling Our Eyes Towards God: An Intervention Arising from Mormon Missionary YouTube Activity and The Cultural (Mis)Appropriation of Haka

authors: Simon, Hemopereki

abstract: This Kaupapa Māori Research writing inquiry explores the (mis)appropriation of haka and the social media video-sharing platform YouTube in that (mis)appropriation. The article examines the specific case of a group of Latter-day Saint missionaries in Wangarratta, Australia, who wrote and performed an English- language haka that the author finds violent and offensive. The article outlines Aileen Moreton-Robertson’s White Possessive doctrine in relation to the Church and white patriarchal salvation. Haka’s cultural background and appropriation are explained. Theoretical explanations of collective and cultural memory and YouTube as a social media platform and cultural archive follow. The author highlights YouTube grey literature sources on haka cultural (mis)appropriation. The 2006 case study “missionary haka” video is critiqued and analysed. Case study issues are discussed. The Church’s history of racial discrimination and violence and its religious aetiology of skin colour make this video ”misappropriated,” according to research. This performance uses haka to promote white and religious supremacy and the idea that you must be white and/or religious to be fully human. This message helps the LDS Church mission of possessing Indigenous souls and remaining the “true religion”.

text: Rolling Our Eyes Towards God: An Intervention Arising from Mormon Missionary YouTube Activity and The Cultural (Mis)Appropriation of Haka This Kaupapa Māori Research writing inquiry explores the (mis)appropriation of haka and the social media video-sharing platform YouTube in that (mis)appropriation. The article examines the specific case of a group of Latter-day Saint missionaries in Wangarratta, Australia, who wrote and performed an English- language haka that the author finds violent and offensive. The article outlines Aileen Moreton-Robertson’s White Possessive doctrine in relation to the Church and white patriarchal salvation. Haka’s cultural background and appropriation are explained. Theoretical explanations of collective and cultural memory and YouTube as a social media platform and cultural archive follow. The author highlights YouTube grey literature sources on haka cultural (mis)appropriation. The 2006 case study “missionary haka” video is critiqued and analysed. Case study issues are discussed. The Church’s history of racial discrimination and violence and its religious aetiology of skin colour make this video ”misappropriated,” according to research. This performance uses haka to promote white and religious supremacy and the idea that you must be white and/or religious to be fully human. This message helps the LDS Church mission of possessing Indigenous souls and remaining the “true religion”.

year: 2023-02-05

title: A local Aotearoa New Zealand investigation of the contribution of Māori cultural knowledges to Pakeha identity and counselling practices

authors: Te Wiata, Joy

subjects: Pakeha identity

abstract: This project investigates the experiences of a small group of social service  practitioners as they consider the question of what it means to be Pakeha in Aotearoa New Zealand in 2004.  Specifically this study considers the contribution  of Māori cultural knowledges to Pakeha identity.  It also explores whether therapeutic practices that participants have available, are relevant to their current  claims of Pakeha identity.   This study highlights the complexity of experience and multiple stories that inform constructions of identity.   In approaching the topic I was aware that many  important stories of people's lived experience are not often told.  People are often silenced due to the difficulty of 'telling'.  In this exploration, space was created  for the telling of stories, which are often not easily told:  stories of struggle and pain; stories of compassionate witnessing; stories of rule-breaking; stories of  stepping into territory beyond binaries and stories of richness and delight.   Knowledges have been produced that indicate the need for carefully crafted space for often very difficult identity conversations to occur and for voices to be heard.   Further, the study has produced knowledges for scaffolding for respectful and honouring conversations .  The stories of this project indicate that the  conversations required, have their foundation through engagement with the value of fairness.  Findings also indicate that forums, where mutual contribution to  identity for both Māori and Pakeha can be acknowledged, are a critical to establishing ongoing honourable relationships between Pakeha and Māori New Zealanders.     Throughout this project participants acknowledge and honour the rich  contribution of Māori knowledges and language to their Pakeha identity.

text: A local Aotearoa New Zealand investigation of the contribution of Māori cultural knowledges to Pakeha identity and counselling practices This project investigates the experiences of a small group of social service  practitioners as they consider the question of what it means to be Pakeha in Aotearoa New Zealand in 2004.  Specifically this study considers the contribution  of Māori cultural knowledges to Pakeha identity.  It also explores whether therapeutic practices that participants have available, are relevant to their current  claims of Pakeha identity.   This study highlights the complexity of experience and multiple stories that inform constructions of identity.   In approaching the topic I was aware that many  important stories of people's lived experience are not often told.  People are often silenced due to the difficulty of 'telling'.  In this exploration, space was created  for the telling of stories, which are often not easily told:  stories of struggle and pain; stories of compassionate witnessing; stories of rule-breaking; stories of  stepping into territory beyond binaries and stories of richness and delight.   Knowledges have been produced that indicate the need for carefully crafted space for often very difficult identity conversations to occur and for voices to be heard.   Further, the study has produced knowledges for scaffolding for respectful and honouring conversations .  The stories of this project indicate that the  conversations required, have their foundation through engagement with the value of fairness.  Findings also indicate that forums, where mutual contribution to  identity for both Māori and Pakeha can be acknowledged, are a critical to establishing ongoing honourable relationships between Pakeha and Māori New Zealanders.     Throughout this project participants acknowledge and honour the rich  contribution of Māori knowledges and language to their Pakeha identity.

year: 2006

title: Fingerprints and age models for widespread New Zealand tephra marker beds erupted since 30,000 years ago: a framework for NZ-INTIMATE

authors: Lowe, David J.

subjects: tephra

abstract: The role of tephras in the NZ-INTIMATE project is a critical one because most high-resolution palaeoclimatic records are linked and dated by one or more tephra layers. In this review, first we document eruptive, distributional, and compositional fingerprinting data, both mineralogical and geochemical, for 22 key marker tephras erupted since 30,000 years ago to facilitate their identification and correlation. We include new glass compositional data. The selected marker tephras comprise 10 from Taupo and nine from Okataina volcanoes (rhyolitic), one from Tuhua volcano (peralkaline rhyolitic), and one each from Tongariro and Egmont volcanoes (andesitic). Second, we use four approaches to develop 2σ-age models for the tephras (youngest to oldest): (1) calendar ages for Kaharoa and Taupo/Y were obtained by wiggle-matching log-derived tree-ring sequences dated by 14C; (2) Whakaipo/V was dated using an age–depth model from peat; (3) 14 tephras in the montane Kaipo peat sequence (Waimihia/S, Unit K, Whakatane, Tuhua, Mamaku, Rotoma, Opepe/E, Poronui/C, Karapiti/B, Okupata, Konini, Waiohau, Rotorua, Rerewhakaaitu) were dated by simultaneously wiggle-matching stratigraphic position and 51 independent 14C-age points against IntCal04 using Bayesian probability methods via both OxCal and Bpeat; and (4) the five oldest tephras, erupted before ca 18,000 cal. yr BP, were dated by calibrating limited numbers of 14C ages using IntCal04 (Okareka) or comparison curves of the expanded Cariaco Basin sequence (Te Rere, Kawakawa/Oruanui, Poihipi, Okaia). Kawakawa/Oruanui tephra, the most widely distributed marker tephra, was erupted probably ca 27,097±957 cal. yr BP. Potential dating approaches for the older tephras include their identification in Antarctic ice cores (if present) or annually laminated sediments for which robust calendar-age models have been constructed, high-precision AMS 14C dating on appropriate material from environmentally stable sites, systematic luminescence dating, or new radiometric techniques (e.g. U–Th/He) if suitable minerals are available and errors markedly reduced. Further application of Bayesian age-modelling to stratigraphic sequences of 14C ages, possibly augmented with luminescence ages, may help refine age models for pre-Holocene tephras with the largest errors. Finally, we discuss the critical role these marker tephras play in the ongoing construction of an event stratigraphy for the New Zealand region, which is a key objective of Australasian and Southern Hemisphere INTIMATE projects.

text: Fingerprints and age models for widespread New Zealand tephra marker beds erupted since 30,000 years ago: a framework for NZ-INTIMATE The role of tephras in the NZ-INTIMATE project is a critical one because most high-resolution palaeoclimatic records are linked and dated by one or more tephra layers. In this review, first we document eruptive, distributional, and compositional fingerprinting data, both mineralogical and geochemical, for 22 key marker tephras erupted since 30,000 years ago to facilitate their identification and correlation. We include new glass compositional data. The selected marker tephras comprise 10 from Taupo and nine from Okataina volcanoes (rhyolitic), one from Tuhua volcano (peralkaline rhyolitic), and one each from Tongariro and Egmont volcanoes (andesitic). Second, we use four approaches to develop 2σ-age models for the tephras (youngest to oldest): (1) calendar ages for Kaharoa and Taupo/Y were obtained by wiggle-matching log-derived tree-ring sequences dated by 14C; (2) Whakaipo/V was dated using an age–depth model from peat; (3) 14 tephras in the montane Kaipo peat sequence (Waimihia/S, Unit K, Whakatane, Tuhua, Mamaku, Rotoma, Opepe/E, Poronui/C, Karapiti/B, Okupata, Konini, Waiohau, Rotorua, Rerewhakaaitu) were dated by simultaneously wiggle-matching stratigraphic position and 51 independent 14C-age points against IntCal04 using Bayesian probability methods via both OxCal and Bpeat; and (4) the five oldest tephras, erupted before ca 18,000 cal. yr BP, were dated by calibrating limited numbers of 14C ages using IntCal04 (Okareka) or comparison curves of the expanded Cariaco Basin sequence (Te Rere, Kawakawa/Oruanui, Poihipi, Okaia). Kawakawa/Oruanui tephra, the most widely distributed marker tephra, was erupted probably ca 27,097±957 cal. yr BP. Potential dating approaches for the older tephras include their identification in Antarctic ice cores (if present) or annually laminated sediments for which robust calendar-age models have been constructed, high-precision AMS 14C dating on appropriate material from environmentally stable sites, systematic luminescence dating, or new radiometric techniques (e.g. U–Th/He) if suitable minerals are available and errors markedly reduced. Further application of Bayesian age-modelling to stratigraphic sequences of 14C ages, possibly augmented with luminescence ages, may help refine age models for pre-Holocene tephras with the largest errors. Finally, we discuss the critical role these marker tephras play in the ongoing construction of an event stratigraphy for the New Zealand region, which is a key objective of Australasian and Southern Hemisphere INTIMATE projects.

year: 2008-01