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008 230405s2013 -nz||||| |||| 00| 0 eng d
040 _aAFVC
100 _aKainamu, Reena
_911762
245 _aSay our beautiful names :
_cReena Kainamu
_ba Māori indigene's autoethnography of women-self-mother
246 _aA thesis presented in fulfilment of the requirements for the degree of Doctor in Philosophy of Māori and Pacific Health at the University of Auckland,
260 _c2013
_a
300 _aelectronic document (301 pages) ; PDF file
500 _aPhD (Māori and Pacific Health) thesis, University of Auckland
520 _aThis thesis commenced as a study of cultural identity and connectedness and the associations with women’s and mothers’ mental health and wellbeing. I had gathered whānau stories of my and our experiences of being women, mothers and family. Among the whānau narratives were gaps about who we were as a humble people, disconnected from our past, reflecting an historical silence. Indigenous autoethnography emerged as an academic methodology to broker the gaps and silences in understanding the collective of us whānau women through the generations and across a colonised landscape. Autoethnography is a perfomance methodology and I triangulated this with the narratives of women participants, twenty in all and, grounded the research processes with a kaupapa Māori approach. Kaupapa Māori signals the intersections with whiteness and hegemony and at these points of convergence are cultural signposts, calling to us to heed ancestral values and the indigenous spirit of where we came from in illuminating the way ahead. The women’s narratives tendered complexities and layers, fresh and uncluttered stories of transitions and transformations through hardships, leadership, tenacity and courage. The main research findings evidenced a group of us, women and whānau, locked in transgenerational trauma, abuse and disadvantage; in the place of cultural values and cultural knowledge lurked multiple forms of violence and subjugation. Even when women emerged from the margins, for the next generation, the margins were familiar places. When women were honoured by their families, they grew in self-assurrance, assumed leadership in whānau and steered their families towards meaningful and full existences. Although the research implications are not prescriptive, the research gives deeper understandings of the multiplicites of women’s and mothers’ lived experiences and, the need for health and social intiatives to develop innovative partnerships with whānau. Women are drawn to systems and processes that honour them, calling out their status as integral members of society and creation itself; women are creation. (Author's abstract). #8080
650 _aCULTURE
_9179
650 4 _aHISTORY
_9293
650 4 _aIDENTITY
_911758
650 0 _aINTERGENERATIONAL TRAUMA
_97825
650 4 _aKŌRERO NEHE
_98268
650 4 _aMĀMĀ
_95689
650 0 _aMANA WAHINE
_97651
650 _aMĀORI
_9357
650 _aMOTHERS
_9392
650 0 _aPĀMAMAE HEKE IHO
_96928
650 _aRANGAHAU MĀORI
_95532
650 _aTHESES
_9606
650 _aTUAKIRI
_99904
650 _aTUHINGA WHAKAPAE
_95598
650 _aWHĀNAU
_9642
650 _aWOMEN
_9645
651 4 _aNEW ZEALAND
_92588
856 _uhttp://hdl.handle.net/2292/21753
942 _2ddc
_cTHESIS
_hkmthesis23