« Most settlers would not dream of doing what they dream of doing (that’s why we need South Park): David Uahikeaikalei‘ohu Maile, ‘Going Native: South Park Satire, Settler Colonialism, and Hawaiian Indigeneity’ Cultural Studies = Critical Methodologies, 2016
Reconciliation? Penelope Edmonds, Settler Colonialism and (Re)conciliation: Frontier Violence, Affective Performances, and Imaginative Refoundings, Palgrave, 2016 »

On signing and signs: Alison Jones, Te Kawehau Hoskins, ‘A Mark on Paper: The Matter of Indigenous-Settler History’, in Carol A. Taylor, Christina Hughes (eds), Posthuman Research Practices in Education, Palgrave, 2016, pp. 75-92

15Apr16

Abstract: Here is an object of research, found in the archives: a piece of ‘data’, an ink-on-paper mark. It exists on the bottom right-hand side of a sturdy square of parchment. The intriguing drawing (Figure 5.1) represents the unique tā moko or facial tattoo of a Maori leader, Hongi Hika. The central whorls are the lines from either side of the bridge of Hongi Hika’s nose and the curved lines below frame his mouth — all shapes from the most sacred part of the body: the head. This ink-on-paper mark played a significant role in the earliest Indigenous-settler (Maori-Pakeha) relationships in Aotearoa-New Zealand. Hongi Hika drew his tā moko on 4 November 1819 on the second New Zealand land deed: 13,000 acres at Kerikeri in the Bay of Islands, sold to the Church Missionary Society for 48 axes.


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