A fully revised edition of the authoritative work of Maori myths and legends. Esteemed editor Ross Calman (Ngati Raukawa, Ngati Toa, Kai Tahu) has further revised the Reed Book of Maori Mythology to blend story, source and commentary into a captivating collection. Published in a distinguished hardback, this work will provide a valuable source of reading and reference for years to come.
For fifty years, Dame Anne Salmond has navigated &‘ te ao hurihuri' &– travelling to hui in her little blue VW Beetle with Eruera and Amiria Stirling in the 1970s, working for a university marae alongside Merimeri Penfold, Patu Hohepa and Wharetoroa Kerr in the 1980s, giving evidence to the Waitangi Tribunal on the meaning of Te Tiriti in the 2000s. From Hui to The Trial of the Cannibal Dog to today' s debates about the future of Aotearoa, Anne Salmond has explored who we are to each other.This book traces Anne Salmond' s journey as an anthropologist, as a writer and activist, as a Pakeha New Zealander, as a friend, wife and mother. The book brings together her key writing on the Maori world, cultural contact, Te Tiriti and the wider Pacific &– much of it appearing in book form for the first time &– and embeds these writings in her life and relationships, her travels and friends.This is the story of Aotearoa and the story of one woman' s pathway through our changing land.
Indigenous peoples have our own ways of defining oral history. For many, oral sources are shaped and disseminated in multiple forms that are more culturally textured than just standard interview recordings. For others, indigenous oral histories are not merely fanciful or puerile myths or traditions, but are viable and valid historical accounts that are crucial to native identities and the relationships between individual and collective narratives. This book challenges popular definitions of oral history that have displaced and confined indigenous oral accounts as merely oral tradition. It stands alongside other marginalized community voices that highlight the importance of feminist, Black, and gay oral history perspectives, and is the first text dedicated to a specific indigenous articulation of the field. Drawing on a Maori indigenous case study set in Aotearoa New Zealand, this book advocates a rethinking of the discipline, encouraging a broader conception of the way we do oral history, how we might define its form, and how its politics might move beyond a subsuming democratization to include nuanced decolonial possibilities.
"For many indigenous peoples, oral history is a living intergenerational phenomenon that is crucial to the transmission of our languages, cultural knowledge, politics, and identities. Indigenous oral histories are not merely traditions, myths, chants or superstitions, but are valid historical accounts passed on vocally in various forms, forums, and practices. Rethinking Oral History and Tradition: An Indigenous Perspective provides a specific native and tribal account of the meaning, form, politics and practice of oral history. It is a rethinking and critique of the popular and powerful ideas that now populate and define the fields of oral history and tradition, which have in the process displaced indigenous perspectives. This book, drawing on indigenous voices, explores the overlaps and differences between the studies of oral history and oral tradition, and urges scholars in both disciplines to revisit the way their fields think about orality, oral history methods, transmission, narrative, power, ethics, oral history theories and politics. Indigenous knowledge and experience holds important contributions that have the potential to expand and develop robust academic thinking in the study of both oral history and tradition.--
This volume combines the Maori texts from "Selected Readings in Maori" (3rd ed 1990) and the English translations of those texts, from "Readings from Maori Literature" (1980). The texts and their English translations are published in parallel on facing pages, for ease of comparison. The Maori texts are drawn from various sources.
Raised in a traditional Maori world, Colonel Arapeta Awatere (1910-1976) was educated in whaikorero (oratory), karakia (incantations), whakapapa (genealogy) and Maori weaponry. He later attended Te Aute College and became recognised for his academic achievement in classical Greek, Latin, English and Maori.
