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Foe, facilitator, friend or forsaken?
Bryony Onciul

Foundation), http://ourmuseum.org.uk/wp-content/uploads/A-five-year-perspective-froma-critical-friend.pdf. Accessed 4 January 2017. 36 On this point see Kahanu, Nepia and Schorch, Chapter 18 below. 37 L.T. Smith, Decolonizing Methodologies: Research and Indigenous Peoples (London: Zed Books, 1999), p. 124. 38 P. Schorch, C. McCarthy and A. Hakiwai, ‘Globalising Māori Museology: Reconceptualizing Engagement, Knowledge, and Virtuality through Mana Taonga’, Museum Anthropology, 39:1 (2016), 48–69, 54; MOA, The Collections, MOA (2016), http

in Curatopia
An epistemology of postcolonial debate
Larissa Förster and Friedrich von Bose

10 March 2017.  8 S. Macdonald, Memorylands: Heritage and Identity in Europe Today (London and New York: Routledge, 2013); M. Rothberg, Multidirectional Memory: Remembering the Holocaust in the Age of Decolonization (Stanford: Stanford University Press, 2009); K.E. Till, The New Berlin: Memory, Politics, Place (Minneapolis: University of Minnesota Press, 2005).  9 This resulted in the exhibition Foreign Exchange (Or the Stories You Wouldn’t Tell a Stranger) (2014–2015), prior to which the museum organised several ‘think tanks’, gathering experts from around the

in Curatopia
Curatorial bodies, encounters and relations
Noelle M.K.Y. Kahanu, Moana Nepia, and Philipp Schorch

, Responsibility and the Kū Images (Honolulu: Bishop Museum, 2010). 19 Literally translated, noho means ‘the possession of a medium by a spirit or god’, or, in other words, that the spirit sits or resides within the individual. See P.  Elbert, Hawaiian Language Dictionary (Honolulu: Bishop Museum Press, 1986), p. 268. 20 See, for example, A. Lonetree, Decolonizing Museums: Representing Native America in National and Tribal Museums (Chapel Hill: University of North Carolina Press, 2012); S. Sleeper-Smith (ed.), Contesting Knowledge: Museums and Indigenous Perspectives (Lincoln

in Curatopia
Catherine J. Frieman

(both those who are members of the actor’s community and those who are not); as well as with the future. This complex view of tradition is in line with Indigenous perspectives on how we should understand innovation and resistance in the colonial process. Building on Native American critiques, Lee Panich ( 2013 , 2020 ) suggests that decolonizing our ideas about innovation and conservatism means re-framing narratives of contact and colonialism as persistence narratives. In other words, by focusing on European innovations and how Native Americans responded to them

in An archaeology of innovation