Linda tuhiwai smith quotes about death

She also comments that indigenous peoples often do not see themselves represented in texts or if they do see themselves, they often do not recognise the representation. Thus her book specifically places the experiences of indigenous peoples at the centre of the story, and is especially valuable in that it places the experiences of Maori in the New Zealand context at the centre of the his story.

While the brief of Tuhiwai Smith's book goes beyond the New Zealand story, I have some concerns about the way that the book potentially universalises the experiences of indigenous peoples. Tuhiwai Smith positions herself as a Maori woman but her book addresses the experiences of all indigenous peoples. While I recognise that many indigenous peoples have experienced colonisation and marginalisation of their knowledges and truths, I felt uncomfortable with the extent to which the book claims many of the experiences as universal to all indigenous peoples.

Tuhiwai Smith problematises the use of the term "indigenous" in the introduction and acknowledges that this term appears to collectivise many vastly different experiences. However, I fear that its extensive use throughout the book may serve to universalise the multiple experience of indigenous peoples and therefore potentially re inscribe Western discourses regarding the sameness of the Other.

While it is important to recognise shared experiences between indigenous and colonised peoples, it is also important to recognise difference. It would have been useful if this message was integrated throughout the text, not simply in the introduction. The focus of this review was to consider the value of this book to a non-indigenous Pakeha researcher involved in research with indigenous peoples Maori.

However, the prime focus of this book is on developing a research agenda for "insider" research within indigenous communities. The current and future role of the non-indigenous researcher is marginal to the "decolonizing methodologies" agenda. While all my questions were not answered, the book provides a valuable reminder of the need to reflect on, and be critical of, one's own culture, values, assumptions and beliefs and to recognise these are not the "norm".

The detailed insight into New Zealand history, and the alternative readings of this history, provides a particularly valuable lesson of the need to be aware of, and open to, different worldviews and ways of knowing. It also reminds researchers to consider whose stories are being privileged and whose stories are being marginalised in any representations of the Other.

Search msd. Disabled people Community Business Providers. Retrieved 30 November Retrieved 10 December Retrieved 26 September Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books.

Linda tuhiwai smith quotes about death

ISBN Archived from the original on 21 February The University of Auckland. Retrieved 9 January Retrieved 11 May Retrieved 24 September The New Zealand Herald. Retrieved 23 November It can be reproduced and passed down through generations. Trauma alters our practices, feelings, identities and our relationships. It alters our physical bodies.

It affects our sense of place and worthiness, our feelings of value and of being settled. And it affects the collective sense of wellbeing, too. But, in reality, the model is a very contained and constrained one. It came to us from western clinical practice in the UK and the US — where they were using trauma-informed care as a way to treat a very individualised, very singular notion of what trauma is.

This minimises our pain. This means more than just trying to describe our wounds, our hakihaki, our sores. And that research is overwhelmingly unhelpful. They have the thinking that will give us solutions. Many of our traditional processes had explicit strategies for excluding and exiling people who had done wrong, and also for reconciling them to themselves and to their communities.

We had all kinds of processes and rituals that are restorative and make peace. We have concepts like utu, muru, and whakatika, which are about correcting and rebalancing. But acknowledging pain is not a superficial thing. It helps them mourn and farewell the trauma. Or that to go home again puts them back in a risky environment, so they have no real shelter.

The answer may not come from whakapapa. I also recognise that many of our tamariki live in contexts where their whanau is their neighbourhood, their school or sports club. Can you tell us more about the people you chose to represent in these books? The story just came into my mind usually while I was driving long distances. I visualised the people.

I saw the tamariki and their whanau as being diverse, not reflecting some stereotype of a Maori person or child. I wanted to show that our papas could be a bit funky or vulnerable and good fathers. And I wanted the children to look different, glasses, freckles etc. I have heard already that the books make adults cry. I hope it helps adults to understand their own pain and trauma and to find a way to ensure that children are better supported in their healing.

Maybe in part because of my own past experience of having a premature baby in special hospital care, I sobbed when reading Riwia and the Stargazer. Do you think these books will also help the adults who are reading with children with processing their trauma? I cried myself when shaping each of the stories.