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Keywords = Matariki

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23 pages, 1899 KiB  
Article
Māori Identity and Reflexive Ethnography in Research on HORI’s Art
by Elżbieta Perzycka-Borowska
Arts 2025, 14(3), 47; https://doi.org/10.3390/arts14030047 - 24 Apr 2025
Viewed by 1148
Abstract
This article presents a multidimensional analysis of the work of the Māori artist Hori from postcolonial, cultural, and autoethnographic perspectives. Drawing on the researcher’s experience as a visitor in Ōtaki, Aotearoa/New Zealand, an environment deeply rooted in Māori heritage, the text demonstrates how [...] Read more.
This article presents a multidimensional analysis of the work of the Māori artist Hori from postcolonial, cultural, and autoethnographic perspectives. Drawing on the researcher’s experience as a visitor in Ōtaki, Aotearoa/New Zealand, an environment deeply rooted in Māori heritage, the text demonstrates how Hori’s art becomes a field of negotiation over identity, visual decolonization, and dialogue with global currents of socially engaged art. Particular attention is given to Matariki, the Māori New Year, as a context for cultural renewal, community strengthening, and the emphasis on values such as whakapapa (genealogy) and whenua (land). Through the author’s autoethnographic reflexivity, interpretation emerges as a relational process that takes into account local meanings, universal experiences of resistance, as well as the ethical and epistemological challenges involved in researching Indigenous cultures. In effect, Hori’s work appears as a transnational visual language in which aesthetics intertwines with politics and local epistemologies engage with global discourses on power, memory, and identity. Full article
(This article belongs to the Section Visual Arts)
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12 pages, 224 KiB  
Article
Using the Stars to Indigenize the Public Sphere: Matariki over New Zealand
by Ann Hardy and Hēmi Whaanga
Religions 2019, 10(7), 431; https://doi.org/10.3390/rel10070431 - 16 Jul 2019
Cited by 6 | Viewed by 6747
Abstract
As the rate of affiliation to Christian identity continues to decline in Aotearoa New Zealand (only 49 percent of the population said they were Christian in the last census), public space has become more receptive to other forms of religiosity. In particular, community [...] Read more.
As the rate of affiliation to Christian identity continues to decline in Aotearoa New Zealand (only 49 percent of the population said they were Christian in the last census), public space has become more receptive to other forms of religiosity. In particular, community rituals around the winter movements of the Matariki (Pleiades) constellation have gained support since the year 2000. For instance, the capital city, Wellington, has replaced a centuries’ old British fireworks festival, Guy Fawkes, with an enlarged version of its Matariki celebrations: an action seen as a tipping point in the incorporation of Māori spiritual values into public life. Interactions between European colonisers and Māori have been characterised for more than 250 years by tensions between the relational thinking of Māori who see human beings as both participating in and constrained by an environment resonant with divine energies, and the quantitative, hierarchical, ‘Great Chain of Being’ model that had long been dominant among Europeans. Now, when the natural environment worldwide is under strain from population and economic pressures, it seems to some both appropriate and vital to look to epistemological and spiritual models that are intimately responsive to the specificities of location. Full article
(This article belongs to the Special Issue Māori Religiosity and its Cultures in Aotearoa/New Zealand. Whakapono/Wairua Māori ki tōna ahurea)
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